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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

THOMAS A KEMPIS

VOL. I.

THOMAS A KEMPIS

AND THE

BROTHERS OF COMMON LIFE

BY THE

REV. S. KETTLEWELL

FARBQR SCIEr4T)£.-^

Volume I.

LONDON
KEGAN PAUL, TRENCH, & CO., I PATERNOSTER SQUARE
1882

( The rights of translation and of reproduction arc reservea

PREFACE.

The present work has been the labour of many
years, with the exception of some long intervals
needed for other matters. The character of it was
such that it could not be hastily written, since much
patient research and labour were required, careful
thought, and, in no small degree, a thorough com
prehension of the works of Thomas a Kempis.
In the Introductory Chapter the apology for
writing these Memorials, the plan pursued, and the
sources from whence the materials for the work have
been taken, are set forth ; and it is only to notice a
few other matters that this preface is needed. Two
or three objects have been kept steadily in vieAV.
First, to collect and set in order the many varied
and scattered particulars relative to the Life and
Writings of Thomas a. Kempis. It was peculiarly a
hidden life, of which it was only possible to catch
occasional glimpses, from what the old biographers
said of him ; while there still remained much that
could be learnt respecting him, though indirectly,
through his own words: (1) in what he says of

PREFACE.

others in whom he was interested, and with whom
he was associated ; and (2) in the instructions on the
spiritual life which he gave in various ways, from
which we gather much information regarding his
interior devotion, and his views on religion.
Another object kept in view was, to bring out
more prominently the nature and results of the
religious movement or Society of which he was the
most conspicuous ornament and chief exponent ; and
particularly to give some account of the lives and
characters of some of its early members, men with
whom for the most part a. Kempis was acquainted,
and who were largely instrumental in moulding the
devout life of our author. In reproducing these
Memoirs, or short Biographies, which a Kempis him
self has given, I have kept as much as possible to
the simple and pious language which the writer
employs. And they have been placed in the earlier
part of these Memorials, so as to make them syn
chronize with the period when a Kempis knew them,
and was deeply impressed with the holiness of their
lives. In the latter part of this work, sketches or
brief notices of the lives of many other excellent
characters are interspersed. The information is
various, and has been drawn from some old Chroni
cles, though chiefly from two written by a Kempis,
relating to what transpired during his lifetime ; and
in the substance of what has been selected I have

PREFACE. vii
endeavoured to avoid needless repetition, and still to
preserve a continuous- history of events.
A third object, moreover, arising from these two,
has been to shew, that from what can be learnt of
the life of a. Kempis and his connection with the
Brothers of Common Life, and from what can be
gathered of the religious revival of those days in
which he and others were concerned, and to which he
contributed much by his devotional treatises, we
have in a remarkable and manifold degree the very
requirements needed for the production of that
unique volume of spiritual counsel, the ' De Imita-
tione Christi.' There are many particulars of agree
ment, which upon close examination are so identical
in spirit, though they may somewhat differ in ex
pression, between what is said of and by a. Kempis
and the Brothers, and what is found in the above-
named work, that when taken together they seem to
confirm Thomas a Kempis as the real author of it,
in a most unmistakable way. The religious senti
ments of the first Brothers of Common Life, and
passages from the various other writings of a
Kempis, which have been introduced into this work,
will throw much light upon this point, and shew how
much the instruction, and mystical vein of religious
thought peculiar to them, are to be found in the ' De
Imitatione Christi.'
The historical events of the period in which

PREFACE.

a. Kempis lived, moreover, deserve to be better known
than they are. Partly, however, on account of the
enormous enthusiasm consequent upon the rash but
romantic adventures, and the disastrous results of
the Crusades, which preceded this period, and partly
on account of the momentous issues attending the
Reformation which succeeded it, this intervening
portion of history has to a great extent been lost
sight of and overshadowed : and yet it is full of
eventful interest, though too often of a tumultuous
and cruel character. It was an ' age of the Church,'
says an able writer in the ' Christian Remembrancer,'
* in which we seem to expect less tokens of her
spiritual life than in any other .... and yet precisely
in this century it was, that a deep and pure devotion
sprang up, surpassing all that had been known
before in intensity, superior to all that was to come
after in purity.' How deep, how earnest, how holy,
how real this religious devotion was, the following
pages will shew. Some allusion will be made to the
various distressing events and bitter struggles which
took place, and to the general character of these times ;
so that the reader may have a better idea, by contrast,
of the peaceful position occupied by a Kempis and
the Brothers of Common Life on the whole, amid
the heaving turbulence of the age, and enable him at
the same time to gain a deeper insight into the

PREFACE.

springs of that irresistible change in society which
shortly afterwards followed in Europe.
These matters are, however, but cursorily touched
upon, so that a Kempis, and the spiritual revival in
which he was so largely concerned, may stand out in
prominent light. He is the chief central figure,
among many others ; and this is the place in a
peculiar sense assigned to him by posterity, since he
has long been regarded as the chief exponent and
representative of what is termed German Mysticism
in its purest and most practical form. He is also
the most celebrated and best known of the pious
Brothers of Common Life, and was one who espe
cially laboured to keep alive and perpetuate the
flame of the ' New Devotion,' and by whom its
fervour and sentiments were handed down to future
generations. I would here take the opportunity of thanking
the Rev. S. J. Stone, the author of ' The Church's
One Foundation,' and other hymns, for his kindness
in translating several of the hymns or canticles of
Thomas a. Kempis. I have to thank also Miss Fry
for some translations from the German. Nor must
I forget to mention the welcome assistance afforded
me when in Zwolle by Mr. Th. van Riemsdijk, who
has since my visit been appointed Archivist of
Arnheim. I must express my thanks also to Mr.
van Doorninch, Archivist of the province of Over-

PREFACE.

yssel, who kindly sent me, after my return home,
the picture of a Kempis, where he is represented as
seated in the grounds belonging to the Monastery of
Mount St. Agnes ; and, among others, to Dr. Gross
of Kempen for a photograph of the gymnasium at
Kempen, and the information he has given me.
The work has been full of interest to me, and
has very pleasantly and profitably, I trust, filled up
many vacant hours, while disengaged from other
duties : and I sincerely hope that not a few who read
these pages may find a like profit and enjoyment in
them, and that some may be led thereby to a higher
realization of the Interior Life.
Eastbourne : 1882.

CONTENTS OF
THE FIRST VOLUME.

CHAPTER I.
INTRODUCTORY.
T-. f rr. - PAGE
Further information of Thomas a Kempis needed — The influence he has
exercised on Christian life through the ' Imitatio ' — Was his life in
accordance with it ? — The character and earnestness of his religion
imbued with Scripture and imprinted in the ' Imitatio ' — The earlier
Biographers of a Kempis— A contemporary writer — Buschius — Tolen-
sis — Much of the Spiritual history of a Kempis gathered from his
Devotional Works — His Memoirs of the first Brothers of Common
Life — His Chronicles of Mount St. Agnes — Three places with which
a Kempis was connected — Particulars of him from other sources —
The character of the times in which he lived — His manner of life in
harmony with the ' Imitatio ' — It illustrates it — Yet to be viewed in
dependently of it — Together they incite to a higher Christian life . 3
CHAPTER II.
The birthplace of Thomas a Kempis — His Christian and surnames shown
to be expressive of his character — His parents — The piety of his mother
and her sacred instructions — The example of his father in the virtues
of holy poverty, humility, and patience — How to account for their
godly life in a dark age — The influence of Dr. John Tauler — His
singular conversion and subsequent labours . . . . -44
CHAPTER III.
A description of Kempen — Reasons why a Kempis does not dilate on the
beauties of Nature — The origin and early history of Kempen — Events
from 1380 to 1393 — The probable site of Haemmerlein's house and his

CONTENTS.

PAGE

occupations— How the business of the town was carried on— The ad
ministration of justice— Ecclesiastical arrangements— The subsequent
fortunes of Kempen  -73
CHAPTER IV.
A Kempis proceeds to Deventer— A description of the town as it is at
present and as it formerly existed — A Kempis finds his brother at Win-
desheim — Recommended by him to Florentius, who kindly receives
him— Eventually lodges with a godly matron— A Kempis attends the
great school — Some account of Boheme the master, and his friendship
with Florentius — A school of a similar kind at Zwolle under John
Cele— The character and discipline of these schools— An account of
John Cele by a Kempis — A Kempis received among the Brothers of
• Common Life — His admiration of the members of this Society — Their
chief occupation in transcribing books — Some idea of the constitution
and arrangements of the Society ....... 94
CHAPTER V.
• The Biography of Gerard Groote, the Founder of the Brothers of Common
Life, chiefly by the pen of a Kempis — Gerard early distinguished for
his ability — His love of the world — A change of heart gradually
wrought in him — An outward change also manifest — Retires for three
years to a Carthusian Monastery — Afterwards comes forth to preach,
and effects numerous conversions — He excites the animosity of some
of the Clergy, and of the Mendicant Friars — Through their instiga
tion he is inhibited from preaching — His obedience to his Bishop —
Still carries on various schemes of promoting true religion — His found
ing the Community of the Brothers of Common Life — He with John
Cele pays an interesting visit to Ruysbroek— His purpose to form an
Order of Canons Regular — Seized with the plague — Previous to his
death appoints Florentius to succeed him — The reforming character
of his religious efforts  . . .123
CHAPTER VI.
How the Society of the Brothers of Common Life originated —Rules for
the regulation of it drawn up by Florentius under the advice of Gerard
— How the Society differed from the Monastic Life — Something like
to the Society of these Brothers previously existed — The mode of life
pursued by the Beguines, Beghards, Lollards — How these bodies
had mostly degenerated — The Brothers of Common Life designed for
a reformation of religion — Various safeguards for the preservation of
their purity and usefulness — The part they took in promoting Educa
tion and the Advancement of Learning — The Study of the Scriptures
encouraged, the Fathers and the Lives of the Saints read — The Bro
thers are persecuted by the Mendicant Friars — Gerard stands forth in
theiv defence — A Kempis commends this kind of life in one of his
Discourses ...... . . . . 1 153

CONTENTS.

' CHAPTER VII. PAGE
The Progress of a Kempis at Deventer — His Fellowship with the Brothers
of Common Life — The daily routine of the Brother-house — A Kempis
earnestly desires to know more of the hidden life with God from
some pious friend — Various changes take place among the Brothers —
The illness of a Kempis whilst at Deventer — Observation on his
' Soliloquy of the Soul ' — Evidences of his Spiritual history — His
meditations on the near prospect of death — He longs for deliverance
from the flesh and to enter eternal glory — The recollection of his phy
sician's kindness . . . . . . . . . .176

CHAPTER VIII.
memorial of Everard de Eza by a Kempis — Everard's conversion
through the preaching of Gerard —He afterwards devotes himself to
the Ministry of the Word — Intercessions of a Kempis in the prospect
of death — The life of Florentius — A tribute of respect to his memory
by a Kempis — His name symbolic of his character — His decision
to embrace a holy Life — His great influence with young men— His
endurance of opprobrium — Invited by Gerard to come to Deventer —
Urged to become a priest— His bodily infirmities — His singleness of
heart — The simplicity of his attire — His diligent use of time — Hi
rendering common service to all — His kindness to the poor

CHAPTER IX.
The life of Florentius by a Kempis continued — Further instances of his
kind services to the poor, and especially to the afflicted — The severe
discipline he exercised over himself — Often brought nigh unto death —
The Vision of Angels on one of these occasions — The house of Floren
tius brightened by the exercise of Christian virtues — His patience,
courtesy, and affection towards all men — His exhortations respecting
spiritual perfection — His collations and the influence of his dis
courses — His understanding in the Scriptures— The discreet use of
his words in talking with those in the world — The Three Tempta
tions which he said beset Devotees— His sending forth pious Brethren
to divers places for the restoration of the Religious Life — The success
of these missions — Friends who aided the work — His death and inter
ment — A selection of his choice sayings . . . ... . 234

CHAPTER X.
Memoirs by a Kempis of his two principal friends whilst at Deven
ter  (1) Arnold of Schoonhoven — Brought early into close contact
with him  Signs of great devotion in Arnold which kindles that of a
Kempis — A further description of Arnold's pious doings, with an
account of his death— A Kempis's design in giving short sketches

CONTENTS.

PAGE
the Early Brothers of Common Life — (2) The other friend, John Kettel,
the cook — Once a successful merchant, having at first ambitious de
signs of entering the ministry — Brought into the. company of Floren
tius and the Brothers, a great change effected — Henceforth he will
only occupy a lowly place in the Brotherhood — His humility, self-
abnegation, his fervour, his zeal for souls, and his charity to the
poor — Several anecdotes of him, with a singular account of his
death — A Kempis sets a great value on godly friendships . . . 263

CHAPTER XI.
A Memoir by a Kempis of Gerard of Zutphen, the Scripturarius — Re
markable for his learning and love of the Bible — His intense zeal for
study led him to neglect his bodily wants — His kindness to poor
Clerks and to those seeking religious instruction — Cut off in the
prime of life — He strongly advocates the utility of reading the Bible
in the mother-tongue — Also that prayers should be made in the
same — Some extracts from his treatises on these subjects — Also his
defence of the mode of life adopted by the Brothers of Common
Life — Memoirs of two priests, (1) John Gronde, whom Gerard the
Great induced to come to Deventer to help him — A celebrated preacher
and a great comfort to very many — After Gerard's death he took the
spiritual charge of the Sisters — (2) John Brinckerinck, who succeeded
Gronde as a preacher and confessor to the Sisters — He had been
associated with Gerard in his evangelising labours — A Kempis often
heard him, and gives some account of his preaching on several
occasions — His many labours of love, and his death .... 290
CHAPTER XII.
The biographical writings of a Kempis — The men of whom he writes
a blessing in their day and afterwards — These memoirs accord with
the ' Imitatio,' though written later — The memoir of Lubert Berner —
A Priest renowned for the sanctity of his life — The opposition of his
father to his embracing a religious life — Their future reconciliation —
Anecdotes of his obedience, and of his bearing reproofs — His trying
illness — The ' sequence ' used when the Brothers assembled round
his death-bed — A singular and touching account of his death — The
Brothers much affected by it — A Kempis moved by the loss of Berner
and other Brethren — A soliloquy by a Kempis suitable to the occasion 318
CHAPTER XIII.
Short memoirs by a Kempis of (1) Henry Brune — A devout priest and
friend of Lubert — Humble-minded and zealous for souls — (2) Of
Amilius de Buren, the successor of Father Florentius — Though weak
in body, a great help and comfort to the Brothers, especially in sick
ness and death— (3) Of James de Viana, a fervent and humble-minded
priest — Reminiscences respecting him — The dream a Kempis had of

CONTENTS.

the Virgin Mary, and his being repulsed by her— Another dream or
vision of Satan, and how a Kempis drove him away — The seven
years of a Kempis at Deventer— Florentius's great esteem for him —
How he advises him to choose his future lot — A Kempis decides to
enter one of the Reformed Monasteries of the Brothers . . . 347
CHAPTER XIV.
Some account of the Reformed Monasteries — The Windesheim Order of
Canons Regular — Projected by Gerard before his death — Established
by Florentius with the help of others— The toil and hardship of the
first members — Their austerities carried to excess — Two sad instances
— New regulations to prevent such cases — Attention to spiritual exer
cises and cultivation of the Interior life — A new version of the Bible
undertaken — These Reformed Monasteries centres of Gospel light —
Promotion of a more liberal education — The joyous character of their
religion — The fame of their Christian excellency and loving fellowship
attract many — Other monasteries established — Mount St. Agnes, the
one a Kempis entered — The blessing of these Houses set forth in the
Epilogue of Buschius . . . . . . . . .374
CHAPTER XV
A Kempis leaves Deventer — Calls at Windesheim — Attends an Indul
gence at Zwolle — Proceeds to the Monastery at Mount St. Agnes — An
account of the locality as it now is — A Kempis received by his brother
John, the first Prior — Enters upon a Novitiate of some years — The
Prescripts of Gerard which he observes — His eager aspirations after
holiness of life — His soliloquy upon retiring from the world — The rule
of Augustine as observed by the Canons at Mount St, Agnes — What
-monasteries should be according to a Kempis ..... 404
CHAPTER XVI.
A description of the town of Zwolle — Its history and inhabitants — The
Sassenpoort, the- Churches, and environs — The first settlement of the
- Brothers of Common Life in the above town — The conversions by
Gerard in Zwolle — His followers induce him to select a place for them
out of the town — The commencement of the House and the help ob
tained — Some of the first members — Their life of poverty, toil, and
discipline — Their devotion to God and loving fellowship cheer and
sustain them — The straits to which they were at times reduced — Re
lieved by Everard and others — The opposition and animosity they en
counter — The consecration of the Chapel — The building of the
monastery projected  ... 429

THOMAS A KEMPIS
WITH SOME ACCOUNT AS GIVEN BY HIM OF
THE BROTHERS OF COMMON LIFE

VOL. I. la

CHAPTER I.
INTRODUCTORY.
Further information of Thomas a Kempis needed— The influence he has
exercised on Christian life through the ' Imitatio '—Was his life in accord
ance with it ? — The character and earnestness of his religion imbued with
Scripture and imprinted in the ' Imitatio ' — The earlier Biographers of
a Kempis— A contemporary writer — Buschius — Tolensis — Much of the
Spiritual history of a Kempis gathered from his Devotional Works — His
Memoirs of the first Brothers of Common Life — His Chronicles of Mount
St. Agnes — Three places with which a Kempis was connected — Particu
lars of him. from other sources — The character of the times in which he
lived — His manner of life in harmony with the ' Imitatio ' — It illustrates
it — Yet to be viewed independently of it — Together they incite to a higher
Christian life.
Five hundred years have now passed away since Thomas
a Kempis was born, and it seems only natural and be
coming that some attempt should be made to give a more
enlarged account of him than has hitherto appeared.
Several short sketches of his life, slightly varying and
contained in a few pages, are to be found placed at the
commencement of some of the editions of the ' Imitation
of Christ,' and occasionally prefacing some of the other
works of a Kempis ; and a few reminiscences of him have
been interwoven among other historical events and cha
racters. A somewhat fuller account of him in English
appeared more than a hundred and sixty years ago by an
anonymous writer, which was recommended to the public
in a dedicatory epistle by George Hickes, D.D.,1 the Non-
1 A copy of this may be seen in the British Museum, bound up with several
other works of a religious character. It is also placed at the beginning of
some devout writings of a Kempis other than those found in the Imitation.
B 2

THOMAS A KEMPIS.

juror divine ; but even this comes far short of what might
be looked for. His life, indeed, has been in a certain sense
shrouded from the public gaze, and little direct information
is to be gained of him in comparison of what might be
desired respecting such an excellent character, whose name
is so familiar to many Christian ears, and dear as a house
hold word among the many numerous families and Churches
of Christendom. Still much may be learned about him
by other means, as I purpose to show, which will reflect
light upon his character and manner of life, and show to
us more clearly what kind of man he was. And in an age
like the present, so remarkable for research and eagerness
after further light and information — when no little diligence
is exercised in unfolding the history of the past, and setting
before the world in a more impressive and intelligent
manner the many important events that have happened,
and the more celebrated characters that have exerted
influence and power among their fellow men— it is much
to be desired that some effort should be made to make
our English-speaking race better acquainted than it is with
what can be known of a Kempis ; nay, it would seem a
reproof to our times were we content to suffer the account
of the life of such an one to lie in greater obscurity than
needs be. For in the roll of God's honoured saints there
are not many whose names are more universally reverenced
and beloved than that of Thomas a Kempis, notwithstanding
no place has been found for him in the Romish calendar
and but scant mention be made of him in some of the
popular ' Lives of the Saints.' l
The name of a Kempis is honoured and regarded with
pious affection, not because much is known respecting the
man personally by the world at large, or because people
have been edified by instructive particulars of his life, but
1 Butler, in his Lives of the Saints, only mentions a Kempis incidentally
as it were, in a note, and as not worthy of a place among the pious celebrities
that he enumerates. There is doubtless a reason for this. A Kempis was not
in much favour among a certain class of Roman Catholics, though much be
loved and honoured by others. I have searched in vain also for his name
in Baring-Gould's work.

FEW KNOW ANYTHING OF HIS HISTORY. 5
because so many in the past, as well as in the present,
have felt the value of his holy- counsels and have profited
by them. Very many who know that excellent work of
the ' De Imitatione Christi,' and esteem it highly, know
little or nothing of the author. His life is with them a
blank. Indeed, in most minds there hangs about his name
a certain vague impression of his being a very holy man,
too far advanced and exalted above the life of ordinary
men, and unsuited as an example for those to follow who
have to mix much with the world, and hence they can benefit
little by it. A haze of sanctity as it were surrounds his
character ; an ideal veneration for him prevails, as for a
most devout and secluded person who had separated
himself entirely from the world and from all interest in his
fellow men ; as one who lived solely for God and the sal
vation of his own soul ; and of whom not much can be
known, and as little instruction or advantage derived from a
further endeavour to gain a more enlarged and distinct
view of his life and character.
Now, as all this has been taken for granted, mistakes
have been made about him, and erroneous ideas have pre
vailed as to what he really was ; and while only a few
have gained but a slight, and often inadequate, if not im
perfect, knowledge of him, which they have gleaned from
the short sketches alluded to above, many are altogether
ignorant of anything respecting him. A modern writer
says, ' Not one reader in a thousand knows anything what
ever of the history and character of Thomas a Kempis.' l
And, owing to the controversy which arose some time ago
as to whether he were the real author of the ' De Imitatione
Christi ' or not, and to some question which had been
advanced as to whether one of those persons ever lived
who had been put forward as the author, and, further, as
to whether the book was not the product of several minds,
a confused notion has prevailed with not a few as to
whether he had any real existence, so that they have come
1 See preface to The Companions for the Devout Life, St. James's Lectuies.
Murray.

THOMAS A KEMPIS.

to look upon Thomas a Kempis as an imaginary person.
Hence there appears some need for the present work, in
which an endeavour is made to gather together all the
scattered materials that can be found respecting this
honoured follower of Christ, who became through his
works such a blessing to his own and future generations,
and to weave them as far as possible into something like a
full-length portrait of him, that he may stand out to our
view not in a bare name, or as a mere myth, but as one
who took an active and loving part in the relative duties
of life in the sphere allotted to him, and that something
more definite and complete may be learnt about him.
There are those in the Christian world — those at least
who speak our English tongue — who want to know more
concerning Thomas a Kempis, and who are curious enough
and anxious to be better acquainted with his history ; and
though they may not obtain all that they would wish to know
about him, yet it will be no little satisfaction to them to
learn that there is much that is both interesting and highly
instructive to relate concerning him, which is not generally
known. Justice and gratitude, moreover, to the memory
of one whose words have been so fruitful for good to innu
merable souls seem to call for a fuller and clearer recog
nition of him and his works than what we possess in our
language. * It is clear from what can be gathered that though a
Kempis loved retirement he did not lead a hermit's life,
or become an isolated being, and though intensely religious
he did not live to himself alone. His life was intimately
associated and mixed up with that of others around him,
and it is by knowing something of them that we learn
more of him. He shone not as a single star which at
tracts our attention by its striking lustre, but in company
with others, for he was one of the members of a pious
brotherhood, many of whom were remarkable for their
singular devotion. And this is one reason why it is de
sirable to give some account of those whom he knew and

SOME INFORMATION ABOUT HIM NEEDED. 7
with whom he associated, since by this means his own life
will be the better understood.!
From an intimate knowledge and thorough consider
ation of a large mass of materials, I have little doubt but
that the beauty, holiness, and loveliness of his character
will come out to view in distinguishable outline, however
much he himself wished to lie hidden, and will grow upon
the reader as he proceeds ; and that however shortcoming
and imperfect the description of him may be, as from the
necessity of the case it must be to some extent, there will
be enough to show that he was pre-eminently a whole
hearted Christian — a diligent student and obedient hearer
of the Holy Scriptures ; one who loved his fellow men, but
loved his Saviour above all things, and who followed Him
with a faithfulness and fervency rarely witnessed. There
may .not be those exciting and stirring incidents, those
ever-varied and changeful events, which are to be found
in lives of more public men who appeared openly before
the world and mixed in its ever-shifting scenes ; nor may
there be that freshness and brightness of colouring in the
picture that may arise from a recent acquaintance with
some one who has but lately passed away, where the
writer has a vivid impression of the living person in his
mind ; but we shall find that the lighter shades and more
subdued and softer tints of a hidden life have a peculiar
beauty and value of their own, and are not to be despised ;
and that though far removed from our times, and living
in a period little noticed, there is sufficient, in recounting
the memorials of him and his Brethren, to awaken a
lively interest, while at the same time it will serve to light
up a dark page of history, and to show that amid the
growing corruptions and fierce strife of the age preceding
the Reformation) there was a glorious witness borne to
the truth and reality of Gospel light and life ; that there
was a remnant of God's people valiantly holding on their
way, forming as it were a bright and luminous circle
amidst surrounding darkness and deadness — like a little

THOMAS A KEMPIS.

Goshen of the Israelites in Egypt — rejoicing in the light,
and zealously cleaving to Christ and serving Him.
There is much- too in the inner life of such a man as
a. Kempis, as well as in the associations which surrounded
him in the retired walk of life along which he passed, and
in the fellowship and devotion of the friends whose love
and society he enjoyed, which I purpose recounting, to
afford the reader a sweet satisfaction and to incite him to
renewed endeavours after a holy life. In short, the records
of such a life, whatever difficulties lie in the way, which
may to a certain extent have hitherto prevented the
publication of such a work as this, are too valuable to be
lost sight of, to lie hidden in old tomes and in other
languages, or to remain scattered in fragmentary pieces,
and well deserve to be carefully gathered up and set in
order, while at the same time it must be acknowledged that
he is not only worthy for whom this should be done, but
that God is hereby to be glorified in all that concerns
this humble-minded saint of His, and His people edified.
From a small endeavour in the first instance to satisfy
a desire to know more of this devout follower of Christ,
whose name was so often mentioned and associated with
the ' De Imitatione Christi,' but of whom few seemed to
know anything, my interest in the work grew as time
went on and the materials for it increased. An intense
longing to know something more definite of the author of
the above-named work, which had been a constant com
panion for many years, and to which the present writer
has been much indebted, took possession of him, for he
often wondered what kind of man he had been. Had he
lived a life consistent with the pious instructions which he
gave, and which took such lasting hold of men ? Was
he the saint-like character I had imagined him to be
from the words of his which I had read ? And if so,
how had he attained to this state of grace and excellence ?
How had he been brought up in early years ? What cir
cumstances had there been favourable or unfavourable to
his growth in the Divine life ? What was his early dis-

THE KIND OF INFORMATION WANTED. 9
position, or the natural bent of his mind ? Were there
any special providences that seemed to influence him' and
determine him to live an earnest Christian life ? What
sort of associates and friends had he as he grew up ? Were
there any wise and good and learned men to counsel and
direct his steps and pursuits ? What was his outward
manner of life, and what the inner history of his soul ?
I was anxious to obtain information on these points,
and to know, further, whether his life as a monk was passed
according to the popular notion of such a calling, or, as
some have pictured the author of the ' De Imitatione
Christi,' living in ascetic self-righteousness, and reckoning
not what became of a sinful world so long as he could
but save himself ; or was it otherwise spent, as became a
follower of Him who came to minister to others ? And if
so, in what way did he exhibit the perfection of the Christian
life, and how far and in what manner did his conduct illus
trate and enforce his words ? And having ascertained and
examined the nature of the other works or writings which
he is said to have composed, I was wishful to find out
whether they would throw any further light upon his life
and character. These were some of the questions I
wished to solve. And though the work was frequently
laid aside, the desire to obtain the required information
would return again and again, so that I had little or no
rest till the matter was taken up afresh ; and since I felt
I could not lay the work altogether on one side, I was
nevertheless constantly refreshed by the further particulars
that were added to my store and the satisfactory solution
which attended these inquiries, which I purpose to present
to the reader in due order.
It will be observed that I proceed on the assumption
that Thomas a Kempis is the true author of the ' De Imita
tione Christi.' And I came to this conclusion not lightly
or after a cursory view of the subject, but only after institut
ing a most searching inquiry into the matter, and carefully
sifting the evidence in each particular respecting the several
individuals for whom the claim of authorship was made.

10 THOMAS A KEMPIS.
The construction of this work was indeed for a long time
laid on one side until this question could be thoroughly
investigated ; for it seemed undesirable to proceed further
with it until I was fully satisfied that Thomas a Kempis
was in a fair and reasonable degree proved to be the author,
since the fame of his name undoubtedly rested upon this
fact. At first I was somewhat staggered at what could be
said in favour of the claims of two other persons more
especially, viz. the Abbot Gessen or Gersen, of Verceil, and
the Chancellor Gerson, of Paris ; and I confess to a feeling
that weighed upon me for a' time as to whether Thomas a
Kempis had indeed composed this celebrated book. On
looking more fully into the question, however, I found
that while the claims of the other two rested upon very un
certain grounds, and evidence that could not be well sus
tained, there was abundance of overwhelming proof, and to
my mind substantial and conclusive, in support of Thomas
a Kempis. I need not here enter further upon this
matter, as the result of this investigation has been set forth
in another work to which I must refer the reader ; ' but
I would just add that after finding that the title of
Thomas a Kempis could be so well established and proved
in so many ways, while the claims of others were found to
be faulty, I felt free to take up this work again, and
prosecute it without any hesitation as to Thomas a Kempis
being the undoubted author of the ' De Imitatione Christi,'
notwithstanding a few persons may still be found to favour
the claims of others.
This book, which has reflected so much honour on the
name of Thomas a Kempis, is in itself a wondrous produc
tion, as it has been elsewhere shown, especially considering
the age in which it was written. It exercises a peculiar
and powerful influence upon devout minds, which has
doubtless been the cause of its marvellous and almost
universal popularity ever since it appeared.2 I do not,
> See The Authorship of the ¦ De Imitatione Christi.' Rivingtons: London
s See appendix at the end of this chapter. "moon.

THE SPIRIT OF THE BIBLE IN THE ' IMITATIO! n
however, now purpose to inquire into its intrinsic merits,
and what led to its singular fame and the just esteem in
which it is held, further than allude to one point, to which
I would in passing call attention, as it is here deserving
of notice. There was, at the time when it first appeared, a
wide-spread yearning to know more of Divine truth, and
how men ought to live so as to please God, which this book
supplied. This arose in a great measure from the discoun
tenance given to the reading of the Bible by the laity ; a
covering had, as it were, been thrown over the lamp of life
and the full diffusion of its rays discouraged, for men were
taught by those then in authority in the Church to regard
it as a thing forbidden, or at least fraught with danger to
the soul.1 This, whilst it shut out the light from many
souls, made others to long the more for it. And the ' Imita
tio' carried conviction to numerous souls that in it the
echoes of Divine truth were to be found, and men could
learn therein how they might approach God and obtain His
favour without the intervention of others ; for it will be seen
that this devotional book is suffused with the spirit of the
Holy Volume, though it does not generally adopt its very
words. There are numberless instances where a truth or
precept from God's Word is inculcated or alluded to, as can
be clearly shown, where the exact Scriptural phraseology is
not used,2 and this inculcation of the Divine Will was doubt
less, among other causes, the principal reason for its wide
diffusion and the ready welcome it received.
This point is forcibly alluded to by De Quincey,
who while speaking of ' the little book which, in past
times, came next to the Bible in European publicity and
currency,' makes these remarks in a note : ' The diffusion
of the " De Imitatione Christi " over Christendom [the idea
of Christendom, it must be remembered, not then including
1 Gieseler says of this period, ' The hierarchy was constantly opposed to
all translation of the Holy Scriptures into the vulgar tongue ' (Eccl. Hist. v.
74) . And previous to this the reading of the Bible by laymen without per
mission was forbidden (ibid. v. 75).
2 See the many references pointed out by Hirsche, in his De Imitatione
Christi, Texlum ex Autographo Thomce.

THOMAS A KEMPIS.

any part of America] anticipated in 1453 the diffusion of
the Bible in 1853. But why? Through what causes?
Elsewhere I have attempted to show that this enormous
(and seemingly incredible) popularity of the " De Imitatione
Christi " is virtually to be interpreted as a vicarious popular
ity of the Bible. At that time the Bible was a fountain of
inspired truth everywhere sealed up, but a whisper ran
through the western nations of Europe that the work of
Thomas a Kempis contained some slender rivulets of truth
silently stealing away into light from that interdicted
fountain. . . . The book came forward as an answer to
the sighing of Christian Europe for light from heaven.' '
~"~ In another place, after alluding to the fact that he had
read this book over many times, this same writer says,
' How prodigious must have been the adaption of the book
to the religious heart of the fifteenth century ! Excepting
the Bible, but excepting that only in Protestant lands, no
book known to man has had the same distinction. It is
the most marvellous bibliographical fact on record.' 2
In my endeavour to become better acquainted with
the life of the author, I had recourse to the original
accounts of him — the old biographies of Thomas a Kempis
— from which the brief narratives of him I have before
alluded to have been chiefly drawn. The most ancient
of these biographies is by an anonymous writer, who was
not only a contemporary of a. Kempis, but had gathered
together several things concerning him from his con
versation with the Brethren at Mount St. Agnes, near
Zwolle, where a Kempis lived till he was very old.
Moreover, the many things which he learnt from the Breth
ren concerning the reverend Father must have been
shortly after his death ; for the account which he gives is
to be found in one of the oldest editions of the works of
Thomas a Kempis. There is a fine folio copy, in black
letter, of this edition in the British Museum (1221, b. 11),
which was published at Nuremberg A.D. 1494, if not
1 De Quincey's Works, i. Pref. pp. v. vi.
2 Ibid. iii. 23.

HIS BIOGRAPHY BY A CONTEMPORARY WRITER. 13
printed two or three years before, since at the end of the
volume it is said that it was 'finished on the vigil of St.
Andrew the Apostle, anno Christi 1491, Nuremberge,
being accurately printed by the artificer (opificens) Gaspar
Hochfeder.' Giving some time for the printing of so large a
volume, which contains nearly forty religious treatises of
Thomas a Kempis, and some time for the composition
of the account after the relations he had heard from the
Brethren, the author must have written it within a few years
of the death, and while the memory and recollections of
a Kempis were fresh in the minds of his Brethren.
Mooren states that this biography of a Kempis was
discovered in the library of the Rebdorf establishment,
written in three different manuscripts ; two of them
undated, the third with the year 148S attached to it ; and
estimates that the original MS. must have been written
only ten years after the death of a Kempis.1 Singularly
enough, the account given by the contemporary biographer
is not to be found at the beginning nor at the end of the
volume alluded to above, but is inserted among the several
works of Thomas on- folio lxxxv. The volume is one
of the rare treasures of the British Museum ; for it is one
of those existing witnesses which afford incontestable
evidence to Thomas a. Kempis being the true author of
the ' De Imitatione Christi,' which anyone can examine
with his own eyes. Bearing the date 1491, it must have
been printed more than a hundred and twenty years before
the fierce controversy arose respecting his right to the
title of authorship when other claimants were put forward
to contest it ; and therefore the testimony of this bio
grapher is independent of the dispute which arose, and
came from a source unaffected by it. And what he tells
us is this, that Thomas a Kempis, who wrote without ques
tion the ' Soliloquy of the Soul,' wrote also the book which
is entitled ' The Interior Speaking of Christ to the Faithful
Soul,' which is the third book [Tractatus] of the 'De
> Nachrichten, p. 195.

14 THOMAS A KEMPIS.
Imitatione Christi ; ' and he quotes from this work incident
ally as it were, not supposing that there was to be any
question about a Kempis being the author, but to enable
us to form some idea of his devout spirit and interior life.
And this testimony to a Kempis having composed the
' De Imitatione Christi ' is further confirmed" by this con
temporary biographer, who, at the end of his account of
the reverend Canon of Mount St. Agnes, speaks after this .
manner : ' And because he wrote and dictated many trea
tises in his life, and few know how they are entitled, I
intend to describe them, and write out a table of his
treatises and books, so that all who read and hear them
may know whose they are.' This was the more necessary
because a Kempis, wishing to remain unknown, had sent
them out at the first mostly without attaching his own
name. This table or catalogue of the works of Thomas
is found in this same rare edition which we have men
tioned, but it is not added immediately after the brief bio
graphy of the author, nor at the end of the volume, but
is placed on the first leaf, for on the front page are these
words : ' Opera et libri vite fratris Thome de Kempis
Ordinis Canonicorum Regularium quorum titulos vide in
primo folio.' And then over-leaf these words are prefixed
to a long list of works, in which the four books of the ' De
Imitatione Christi' are, among others, distinctly named
and described : ' Registrum. Tituli operum librorum vene-
rabilis Patris Thome de Kempis Ordinis Canonicorum
Regularium.' In all thirty-eight works' are enumerated,
the four books of the ' De Imitatione Christi ' being desig
nated by the first words with which each of the books
severally commence, so that they are clearly pointed out.
The fourth book is, however, put before what is now re
garded as the third.
This important witness, then, is the earliest biographer
of a Kempis, and he seems to have made himself fully
acquainted with the particulars of his life whilst the re
collection of them was fresh in the minds of those best
able to inform him respecting the venerable saint. After

HIS LIFE BY BADIUS ASCENSIUS. 15
mentioning certain facts and alluding to some of his pious
treatises by name, the writer thus briefly sums up what
he has been saying : ' There are also yet many other things
concerning his life and conversation, which I have heard
from the Brethren of the convent where he lived, who are
yet alive, the thousandth part whereof I have scarcely
declared in what I have written. But what need I say
more ? As he taught others, and as he instructed them
both by word of mouth and by writing, even so he lived ;
he fulfilled in very deed, or verified in himself, what he
recommended in his discourses should be done.' ' We may
indeed regret that this biographer of Thomas a Kempis did
not give us more particulars, more anecdotes and incidents
of his life to illustrate his character; but I may observe
that he speaks of him in no uncertain language ; he leaves
no doubt upon our minds as to the kind of man he was ;
and in the words above quoted, especially when taken in
connection with others to which I must allude, he gives
us the key whereby to obtain more information respecting
him — a key which opens to us a vast treasury and reveals
to us what passed in his inner life : how he spent some of
the most solemn and sacred moments of his existence, and
what great thoughts filled, sustained, and elevated his
soul. The next of the ancient biographers of Thomas a
Kempis to which I had recourse was Jodocus Badius
Ascensius, another witness in support of his being the
author of the 'De Imitatione Christi,' who wrote 'Vita
Reverendi P. Thomae a Kempis,' which contains twelve
chapters. This writer held an' important office as librarian
in Paris, and lived during the latter part of the life of a
Kempis. He undertook the republication of his works,
which appeared in the year 1 500 ; and it was on this
occasion that he added his Life of Thomas a Kempis,
which he had drawn from trustworthy sources. And what
is remarkable is that he undertook to edit his works
' Opera Thorn, a Kemp., Nuremb. 1494, fol. Ixxxv.

1 6 THOMAS A KEMPIS.

at the request of the Benedictines of St. Germain des
Pres, whose successors were afterwards the most fierce
opponents to the claims of a Kempis being the author of
the ' De Imitatione Christi.' The consideration of this
ought to have had some weight with those who were
sincere and unbiassed ; but in the heat of controversy and
partisanship such evidences were little heeded.
A third biographer of Thomas, who affords us some
information, is Franciscus Tolensis, a Canon Regular of
the same Order as that to which Thomas belonged, and
who, though living later than the previous writers, was an
inmate in the same monastery where a Kempis died and
had spent the greater part of his life, and where he was
able to gather up the traditions current respecting him and
the general impression he had left behind him. He under
took to write the Life of Thomas, he says, for ' the love and
reverence he had for the venerable saint, and because
through him the place where he and his Brethren lived had
become famous.'
Further particulars are gathered from what George
Pirckamer has written ' Concerning the Life and Sanctity
of Thomas a. Kempis.' This writer was Prior of the Car
thusian house at Nuremberg ; and in encouraging the
publication of the works of Thomas a Kempis he sets forth
his character and speaks of him as ' that most wise, most
sweet, and most religious man.' This was in the year 1494.
Two or three anecdotes respecting our pious author are also
found in a book called ' Speculum Exemplorum.' They
do not stand upon so credible a foundation as the writings
we have previously mentioned, but they are given for what
they are worth.
/Still, however valuable these ancient sources of infor
mation respecting the life of Thomas a Kempis may be,
they afford us but scant help in comparison of that which
we obtain from the works of Thomas a Kempis himself.
He was in more ways than one the Historian of the Brothers
of Common Life, or of 'the New Devotion,' as the religious
reformation with which he was connected was called. For

INFORMATION DERIVED FROM HIS WRITINGS. 17
we must notice first that he has given us several short
memoirs of the early Fathers and chief Brethren of the
community, whom he either personally knew or respecting
whom he could obtain, as he shows us, most reliable infor
mation ; and among these he gives us the sketch of the
life of the Founder of the Brotherhood, and how he was
converted to God and was gradually led to the establish
ment of this Society. And through these memoirs he
unconsciously reflects much of his own life. With several
of those of whom he writes he was on the most intimate
terms. And not only do we learn how they lived, their
manner of life, their tastes and pursuits, but how great an
influence they had upon our author — how his own life was
modelled in a large degree after theirs, how he admired
them and tried to live as they did ; how his own heart
beat in unison with theirs ; and how his aspirations and
desires, his aims and endeavours, were similar to what he
details respecting them.
Then, again, he was the Chronicler of the particular
House or community where he lived many years ; giving
not only a history of the monastery from its foundation,
and the hardships and privations the early Brethren
had to endure, but keeping a continuous record of all
the important, and many unimportant but otherwise in
teresting, events that happened, up to the very year in
which he died. He had joined the Brethren in Mount St.
Agnes within a year after they had elected their first Prior,
and was therefore well qualified as an eye-witness to speak
of what took place ; and in relating these matters he in
forms us of many things in which he must have taken part
or have been deeply interested ; in short, he narrates much
of such events and circumstances as go far to make up the
lives of most men. Besides keeping this Chronicle of his
House, he seems also to have kept a record of other events
not directly connected with Mount St. Agnes, but in which
he and his Brethren were more or less interested, such as
the formation of new branches of the Brotherhood in other
parts, and such things as were worthy of remark that
VOL. I. C

1 8 THOMAS A KEMPIS.

happened concerning them, with an occasional notice of
persons held in honour among them.
Then, thirdly, his historical labours were apparent in the
devout writings which he composed for the use of the younger
Brethren, as also in those for the perfecting of the more ad
vanced in the religious life. And in these he not only is an
exponent of the maxims and principles which were current
in the Brotherhood, but of those which he himself adopted
and had made the rule and guide of his own life. 'He en
deavoured to infuse into others that devout and holy spirit,
that intense love to the Saviour, that earnest following of
Him in self-denial, humility, purity, kindness, gentleness,
and longsuffering towards others, that renouncing of the
world and its vanities, so as not to be of it whilst living in
it, that cheerful enduring of afflictions even when suffering
wrongfully, that holy trust in God's providential care and
goodness, and all those other godly affections and graces
which so much pervaded and adorned the lives of the
Brethren, and so animated and sustained himself. And in
doing this — in the very earnestness of his words — he cannot
help letting us see, as it were, however much he strives to
keep himself out of view, or so speaks of himself as if it
might be of some other person, how nearly- he lived and
walked with God, how much the Word of Divine Truth had
been wrought in him, what sort of spirit he was of, and
what holy principles, desires, and motives governed and
actuated him. His real life is in his works.
We shall therefore necessarily have frequently to make
extracts from the writings of Thomas a Kempis other than
those of the Imitatio,' and to refer our readers to what he
himself says, whenever his words seem to apply to himself,
or serve to throw light upon his life or upon what was passing
within or around him. It is through these means that we are
able to gain a fuller knowledge of this saintly man than what
is afforded us by his biographers ; yet in the brief narratives
which they give they indicate, as we have intimated, by
what means we may know more of him when further direct
information is wanting. And if at times we are tempted

HIS LIVES OF THE DISCIPLES OF FLORENTIUS. ig
to lift the curtain which, as it were, screened his inner life
from the public gaze, that we may behold him in his most
solemn and fervid moments, and have our own hearts in
flamed by the ardent devotion of his soul, let it not be
thought that we are wantonly violating the sacred privacy
of his lowly cell or acting irreverently towards his memory ;
for we must remember that it can now in no wise affect the
beautiful sanctity of his character — which might have been
the case had this been done in his lifetime — but will rather
bring it out into clear light and loveliness ; and, further,
will carry out — though by a way which he himself might
have shrunk from allowing, but which nevertheless may
be rightly and reverently done by another — that which was
a great desire of his heart, viz. to promote the spiritual
welfare of his fellow creatures and incite them to greater
love and devotion, that they, seeing the light of his holy
life and conversation, his intense love for Jesus and the
growing conformity to His image, might glorify our Father
which is in heaven not only in praises, but by giving
themselves up in like manner as he did to His service,
and by walking before Him in holiness and righteousness
all the days of their lives.
The brief sketches which Thomas a. Kempis gives of ' the
Brothers of Common Life ' — not only in the ' Lives of the
Disciples of Florentius,' his spiritual master, but which are
found here and there in his Chronicles of Mount St. Agnes,
and which we interweave with his own life — not only afford
us a pretty accurate idea of the religious society in which
he daily moved, and the sort of people with whom he
associated, but on the whole it forms a lively picture of a
faithful and earnest attempt to bring about a restoration of
vital Christianity more than a hundred years before the
great Reformation was fully affected, and shows how this was
done, not only by a serious endeavour to preach the Gospel
of Christ, but by the manifestation of a holy, loving,
Christ-like life in accordance with it. There were causes
which led to the ultimate overthrow of the work to all out
ward appearance, to which we shall revert before we close
c 2

THOMAS A KEMPIS.

these memorials ; but the work was none the less real be
cause it seemed to come to nothing, for there is little doubt
that the seed then sown by this glorious effort was not lost,
but sprang up among the people and bore fruit, contributing
in no small measure to the coming of a brighter era.1
We think that these sketches by Thomas will be new
to many English readers, and will form no slight con
tribution to the ' Lives of the Saints,' and will in fact
supply an omitted chapter, commending itself to many
as worthy of holding no mean place. For though there
have been a large number of saints whose lives and deaths
have been fruitful of holy instruction, and many religious
communities governed by zealous and"faithful men of God,
yet shall we rarely meet with a more worthy cluster or
galaxy of saints upon the whole, living together in godly
union and concord, than that which Thomas a. Kempis pre
sents to our view, and of which, as we shall see, he was in a
certain sense a representative man. We shall see how they
1 In considering the reason of any great crisis in the world's history, it is
necessary not only to look at the immediate cause of it, or the prominent
actors in it, but to trace the providential and continuous process which led up
to it. It has been well observed by an able but anonymous writer that 'to
the apprehension of many persons this progress of thought is at ordinary periods
imperceptible, and altogether escapes the cursory attention which is all that
they can usually give to the more recondite antecedents of the events. The
river flows underground ; and through what subterranean caverns, or by what
devious windings, it reaches the point where it may again emerge to the light
of day they do not care to inquire. For them the "philosophy of history " is
summed up in some few epochs which are the meeting-grounds of the slowly
accumulated forces of previous periods ; and at the violent collisions and blind
heavings of thought which mark such periods attract their attention, to the ex
clusion of the less striking phenomena which went before. Their curiosity is
excited and then satisfied by the thunder storm, and they omit to inquire how
the electric forces were slowly stored up to admit of the sudden grand discharge
which they so much admire. Thus, for example, a superficial school of his
torians are not unfrequently found to lavish compliments on a period like that
of the Reformation in the sixteenth century, while they contemptuously pass
over the four or five centuries before it ; as, for instance, does Dr. Robertson,1
who calls them simply "ages of darkness;" the seats of " illiberal superstition. "
It hardly occurs to them to consider that the one period which they despise
may have been preparing the way for, and necefsary for the production of, the
other which they consider of so great importance.'

Views of the Progres of Society in Europe, p. 25.

THE PLACES WHERE HE LIVED. 21
attained to a higher level in the Christian life— one of great
strictness and self-denial, but one that is not beyond the
reach of earnest souls who steadfastly purpose to lead a new
life, though they be not called to live in a community of
Christians, as many of those were of whom a Kempis speaks
— a life not of gloomy formality, or cold sternness, but one
that would make the lukewarm hearts of many ' to glow with
lowly love and fervent will.' It is, in short, but the way of
the saints which Thomas a Kempis depicts, the way Christ
bids us to walk in as we pass through the perils and seduc
tions of a vain and transitory world to the bliss and glory
of the heavenly country.
In filling up the picture I have occasionally made use
of the chronicles of Windesheim also, written in two
volumes by a contemporary of Thomas a Kempis, called
Joannes Buschius, who not unfrequently speaks about the
same persons and events that a Kempis does, since he
lived in the mother-house of the same Order.
While engaged in the work of constructing something
like a Life of Thomas a Kempis, everything in any wise
connected with him became an object of interest. Besides
the points already named I was anxious to know what
I could about the several places where he had lived, and
with which his name was associated, how they now
appeared, and whether they had changed much since his
days, and if so, what they were then like, and whether
anything worth relating had occurred whilst he was there.
Three places are especially named by his biographers, and
are worthy of a pilgrimage for his sake, through whom they
have become memorable — Kempen, where he was born,
and where he lived till he was nearly fourteen years old ;
Deventer, where he went to perfect his education, and
became associated with 'the Brothers of Common Life;'
and Mount St. Agnes, near Zwolle, where he became a
Canon Regular of the Order of St. Augustine and dwelt
the greater part of his long life. These places were visited
by me, and the result of my inquiries and observations are
given. And being further desirous of ascertaining what

THOMAS A KEMPIS.

memorable events took place and what persons of note
there were in the Church and in the world during his days,
I made search into the histories of those times, and have
endeavoured as occasion required to set them briefly before
the reader ; for however secluded the life of Thomas a
Kempis was, there was much that happened in which he
could not fail to take an interest ; and some things there
were which in all probability exercised an influence upon
him and affected his views and teaching.
Though I have had the opportunity of referring to
other editions of the works of Thomas a Kempis, the one
I have chiefly used and quoted from is that by Sommalius,
1759, in three volumes. Hirsche's edition of notes to the
' De Imitatione Christi ' have been used also, and found
serviceable. Pfarrer Mooren in his 'Nachrichten iiber
Thomas a. Kempis, &c.,' has supplied me with much informa
tion in addition to what I collected during my visits to
the above-named places and what I gather from other.
books hereafter mentioned. I have had the advantage
also of referring to the observations of the Rev. J. M. Neale
in his ' History of the so-called Jansenist Church of Holland,'
and of Dr. Ullmann in his ' Reformers before the Reforma
tion,'1 respecting the work and lives of several of the
Brothers of Common Life, among whom Thomas a Kempis
holds so prominent a place. Two articles also in the
'Christian Remembrancer' for the year 1853 have been of
some service. There are some points, indeed, where I
differ from those writers to which I allude, but there are
far more where I agree with them and which I have
adopted. There are many other works I have had re
course to which I need not now mention, as they will be
named in their proper places. I will only add that
while no stone has been left unturned to make these
Memorials of Thomas a Kempis and the Brothers of
Common Life as complete as possible, every effort has
been made to add nothing that is superfluous or irrelevant.
' I have used the translation of it by the Rev. Robert Menzies,

THE CHARACTER OF THE TIMES. 23

V The times in which a. Kempis lived were sad and often
tragical. There were many dark places in the land in
those days, full of cruel habitations ; one power warring
with another, and the petty princes making constant
inroads and preying upon the people, who had to defend
themselves as best they could, and often suffered great loss
both of life and property. The greed for power, wealth,
and dominion prevailed, and there seemed to be no great
controlling or humanising influence at work to keep this
savage barbarism down, had it not been for the fresh dawn
of intellectual light, the earnest preaching and exemplary
lives of a few devout self-denying men. Some little re
spect was still paid to religious Houses and the property of
the . Church ; but the dissensions and disorders that pre
vailed in the Church herself lowered her moral standard,
rent her asunder, weakened her influence for good, made
her too often but an instrument of swelling the torrent of
evil that swept over the nations of Christendom. Instead
of representing the Kingdom of Heaven on earth, according
to the original design of- the Church — bringing peace and
goodwill to men, and promoting holiness and purity of life —
it seemed to produce a contrary effect, and to contradict
the very characteristics of its existence and the more
important functions of its calling. ' A more frightful and
depressing spectacle,' says one, ' can scarcely be imagined
than an establishment intended to guide and govern religious
interests, meant as a blessing, turned into a curse by the
wickedness of men. Such was, at the time of which we
speak, the condition of society in Europe ; men felt that
they were caught in a net, but seemed powerless to break
through it, new meshes being ever woven as soon as the
old ones were torn asunder^-1
'Under the influence of Scholasticism which formulated
all doctrines, and amid the controversies of the Realists
and Nominalists, and the dissensions between the Mendi
cants and the Secular clergy, religious life had become
enervated, and Christian piety had degenerated into supersti
tious practices ; the formulas of faith were little understood,

24 THOMAS A KEMPIS.
and carried little weight with them ; to the sacraments a
scrt of magical virtue was attributed, called opus operatum,
which acted independently of the morality of the priests
and the faith of the laity. The people were taught to
regard the priests as mediators between God and man,
and that they had in some undefined and arbitrary way
their destinies in the future world in their hands. The
system of the Papacy and the conduct of its representatives
led to irrepressible selfishness and ambition, and to a
shameless lust for power and mammon. The Popes of
that period passed through all degrees of moral degeneracy
— from weakness to duplicity, and from vulgar cupidity to
complete depravity. And what is said of the head may
to a great extent be applied to the members of the priest
hood. The pious Abbot Ruysbroek lamented that ' for
a hundred wicked priests scarcely one good one was to be
found ; that Popes, bishops, and priests bent their knees
for the sake of temporal wealth ; that visitations led to
no improvements, but that everyone concerned got what
he wanted, viz. the devil got the soul, the bishops the
money, and the poor stupid human beings momentary ease."
F"~The great Schism? which broke out the year before
Thomas a Kempis was born, and divided Western Christ
endom for thirty-eight years, only added to the evils and
scandals which prevailed. Two, and even three, Popes at
times were to be seen struggling for the ascendency, each
claiming the allegiance of the faithful as the supreme ruler
of the Church, each denouncing the other and those who
severally opposed their authority, and each inciting their
adherents to every species of intrigue, baseness, and wrong
doing to advance their separate interests. At one time the
reader is horrified at the cruelties and even bloodshed
which resulted from this unhallowed strife, and at another
time he is shocked at the general wickedness and gross
immorality which it engendered. It seemed as if all the
principles and precepts of the Gospel were lost sight of
and laid on one side; as if the profession of religion was
not merely a cloak, but the channel of iniquity; as if those

EFFORTS FOR A RELIGIOUS REFORMATION. 25
who claimed to be followers and ministers of the humble
Saviour had for the time become the followers and
ministers of Satan, j
There were not wanting men in the Church, however,
who sought to put an end to all this scandal and strife, and
to bring about a reformation in the Church full a century
and a half before the Reformation itself actually took place.
There were some great men and some good men that arose
and came forward to do battle against this disastrous and
unchristian state of affairs and conduct in the Church, and
who laboured hard to restore peace and discipline within
its borders. These efforts eventually led, in the first half of
the fifteenth century, to the calling of the great Councils of
Pisa, Constance, and Basle, from which the distracted
nations of Europe hoped that an end would be put not
only to the Papal schism, but to the crying abuses which
were rampant on all sides, as well as in the government
and administration of the affairs of the Church. But all was
in vain ; the Councils proved utter failures in the end, though
they had noble ends in view, were attended by some of the
ablest scholars and divines in Europe, and projected and
confirmed several admirable schemes for reforming the
Church. Time after time the several Popes, who for awhile
would seemingly approve of what was done, would after
wards, when they got power again, sometimes secretly, and
at other times openly, set at nought the decrees which had
been made, and return to their old evil ways ; and as there
were not a few interested parties who sought to promote
their own interests in these times by the keeping up of
these disorders and abuses in the Church, the flood of
iniquity flowed back again in every quarter. This occurred
again and again, until the Papacy once more effectually
gained the upper hand ; for though the schism was after
many years brought to a close, other matters drifted on from
bad to worse until they eventually culminated in a crisis
which forced on the great Reformation.
^Another formidable struggle was going on during the
lifetime of a Kempis which caused intense excitement,

26 THOMAS A KEMPIS.

viz. the contention between the Churches of the East and
West, between Rome and Constantinople, in which the
Pontiffs of Rome sought to destroy the independency of
the Greek Church an 3 bring it into subjection to their own
authority ; and when, because the Patriarchs of the East,
supported by their sovereign and the people, would not
acknowledge the supremacy of the Church of Rome, the
Papal power — which aforetimes had been so urgent in
summoning the faithful throughout western Europe to take
up arms and engage in crusades against the unbelievers, to
drive them out of Jerusalem and from the Holy Land —
was now mainly instrumental in withdrawing . and with
holding, or rather diverting, such assistance from being
afforded to their brother Christians in the East, and thus
suffering the army of the Saracens to come in and over
spread not only the whole of Palestine, but other parts like
a rushing flood, till Constantinople was at last taken, after
a most brilliant defence by the last of the Caesars and his
people. Of this magnificent city and position, which was
the key of eastern Europe, the Turks were thus permitted
to take possession, to the great terror and injury of many
of the countries reaching on towards Rome and subject to
Papal domination ; and from many of these parts they have
never been dislodged to this day, but have often over
run these Christian lands and devastated them with fire
and sword.
A further fierce and bitter strife which arose and was
carried on in the days of a Kempis was that which took
place between the Church of Rome and those whom she
regarded as heretics. In those days of terrible conflict and
persecution Huss and Jerome of Prague were put to a
cruel death for their faith ; and the armies of those countries
which paid allegiance to the Papal Court were stirred up and
hounded on, not against the enemies of the faith as formerly,
but against those who chose to obtain a purer religion for
themselves than they could within the Church whilst sub
ject to the baneful and corrupting influence of Papal
authority. The accounts of the habitual profligacy, perjury,

A REVIVAL OF INTELLECTUAL LIFE. rj
secret and open murder, that prevailed, together with the
misery, bloodshed, and desolation then caused, especially in
Bohemia, is most heartrending and awful to contemplate.
Yet amid the frightful scenes and the sad disorganisation
of society that prevailed during the lifetime of a Kempis
there were immense efforts and large sacrifices made for
the restoration of vital godliness; and there were many
hopeful signs of better days to come looming in the distance
when the light of truth would break forth in greater fulness
and hold undiminished sway amid the clouds and storms
that would more or less still arise.
It was an age when the revival of learning took place,
when men began to think and act more for themselves in
religion, trying to find their way out of the darkness that
encompassed them. It was marked by the invention of
printing, by an intellectual development not altogether con
fined to the Church, and by an earnest desire for more
personal religion, not always dependent upon the clergy.
There was a more conscious realisation of Christian faith —
not of that unreasoning sort which takes all that is said for
granted, but that which displayed itself in seeking to know
amid many difficulties, what was revealed of Divine Truth
in the Word of God, and both to rest and act upon it more.
The supremacy of the Church was still acknowledged, but
many were beginning to feel that it was needful for the
State to have an independent authority in temporal matters ;
and the question was most warmly debated how far spiritual
authority resided in the Pope, and how much in the bishops
and doctors of the Church assembled in Council. Though
some. of the religious bodies that arose set themselves in
opposition to the clergy, and afterwards fell into vices and
grievous errors, yet in the awakening of that period there
was in some places a large manifestation of real piety dis
played and pursued in all godly quietness, and people in
large numbers were brought back from a hollow profession,
dull despair, and gross superstition to realise the blessings
of Christianity, whilst to the earnest student a new career of
enlarged' thought and action was opened out.

28 THOMAS A KEMPIS.
Such was the state of affairs in Europe during the time
that a Kempis lived, and what can be said of him and his
Brethren of the Common Life forms a bright and hallowed
spot on the dark background of the picture that is drawn
of those unsettled and turbulent days. Once only did the
storm of persecution reach them, and drove them away from
their moorings ; but for the remainder of his life he and
they were allowed to dwell in peace, though the noise of
tumult and bitter strife in the distance was heard and more
than once threatened to come down upon them again and
disturb their calm and hallowed life. No wonder that a
Kempis should speak in enthusiastic terms of the quiet
shelter and sacred privileges to be enjoyed in a religious
House, and express deep thankfulness to God that he could in
such a place give himself more entirely to the cultivation of
the interior life and devote himself in no small degree to
the furtherance of true religion. Though he shrunk from
entering into public life as some ecclesiastics did, and would
take no part in the religious controversies which prevailed
and distracted the minds of many from a holy life, yet he
took no mean part, however quietly he laboured in company
with others, to effect a thorough restoration of vital
godliness. For this inward reformation in the hearts
of men they wisely carried on so as not unnecessarily to
come into open conflict with the rulers of the Church.
They sought to overcome the evil that existed in the Church
and in society not by directly attacking the evil so much, as
other reformers did, but by overcoming the evil with good,
manifesting to others a better life, and persuading men to
learn and embrace Christianity with a fervency whereby
wickedness and corruption would not be able to stand or
find a foothold among them.
\ It is to be remarked that a Kempis rarely speaks of the
Pope or the Papal Court and its doings. Not more than
two or three times in all his numerous writings does he
allude to them, and that not in any enthusiastic terms.
Still he loved the Church as the Society founded by Christ
and His Apostles for the fellowship of all true Christians.

HIS PERSONAL APPEARANCE. 29

He regarded her as the Bride of Christ, which the Lord
had called out of a sinful world to be His own ; hence he
looked for greater purity, devotion, and holiness of life in
her, and laboured for a deeper and more thorough reform
ation than that which the General Councils proposed, not
removing merely the outward scandals, but one that
affected the lives and hearts of men. And so we find him
frequently bringing before us the admirable lives of the
primitive Christians, the saints of other days, and the
pattern of the Church of Jerusalem as set forth in the
Acts of the Apostles, as if this were the model which
the Church should seek to follow, and the conduct of its
members that which those in succeeding ages should
endeavour to imitate.
In person Thomas a. Kempis was somewhat under the
middle height, with a fine broad forehead and thoughtful,
massive countenance of the Flemish cast. The colour of
his face was fresh, with a slight tinge of brown. His eyes,
when in repose, were large, grave, and bespoke a mind en
gaged in contemplation, as if he were absorbed in looking at
what was beyond the present ; but in ordinary conversation
they lighted up with loving interest and had withal an
animated and penetrating gaze ; and when speaking upon
Divine things his features would beam with intelligence,
and both his look and voice would have an attractive
effect upon those who listened to him.
As regards his personal conduct and religious views,
the admirers of the ' De Imitatione Christi ' and those who
desire to know something more of its author will be glad
to learn further that he was indeed the pure, loving, self-
denying, devout man which so many have lovingly imagined
him to be. 1 There may be a few points on which we may
not agree with him. The ideal of the Christian life may
seem to some pitched too high, and the religion presented
to our view too severe. There often appears a suppression
of the natural affections in the endeavour to subjugate
self — a separation of the religious from the secular life
which seems carried too far — and there is a clinging to

3o THOMAS A KEMPIS.

a few doctrinal errors and superstitious customs which all
cannot hold with. Those of us who have been brought
up within, the bosom of the English Church have happily
a form of doctrine resting on the firm basis that nothing
is to be required as necessary to salvation but what can be
proved by Holy Scripture ; and we are naturally jealous
of anything that has not this warrant, and are firmly
opposed to whatever is repugnant to it. And it may be
we are so satisfied with the fruit as to think little of the tree
that bore it, and how those aforetime had to grope their
way in darkness and to struggle with a terrible thraldom.
Making allowance, however, for the times in which these
men lived, and the social conditions of their outward life,
differing from our own, we may often behold in their lives
and teaching a closer conformity to the example of Christ,
and a more literal interpretation and attention to His
precepts, than is presented to our view in this too sceptical
and self-indulgent age. But as regards a. Kempis those
points on which we differ from him may easily be eliminated
amid so much that is good and profitable for our spiritual
advancement and worthy of our attention ; for though
living in a dark and superstitious age, he became an ardent
student of Holy Scripture when it was much neglected,
and sought not only to be enlightened by it, and to shed
its bright rays on all around him, but strictly endeavoured
to make it the rule and guide of his life, and not less the
foundation of his teaching.
/Of his wonderful love^for the Saviour it is difficult to
speak ; but it was so intense, and cast forth such a lustre,
that a few, ignorant of his real character, have imagined
that it made him oblivious and negligent of the love and
regard due to his fellow men. But this was not so.
Though he loved God his Saviour above all else, so that
he was jealous lest anything, or any person, should inter
cept or lessen this affection for his Lord in any degree,
yet had he been well taught, and had well learnt to follow
the example of Christ, and the precept of His apostle, that
' he who loveth God should love his brother also,' since

THE CHARACTER OF HIS RELIGIOUS LIFE. 31

from love to Christ he willingly spent his whole life in pro
moting the spiritual interests of those around him. There
was, indeed, no loud display or marked singularity in what
he did, for he was of a gentle and unobtrusive disposition,
shrinking rather from notice and from putting himself
forward, but he was none the less active and earnest in
supporting every good work.
Though Thomas a Kempis is well known to have loved
the quiet retirement of his cell, as the place where he
found much true happiness in sweet communion with his
adorable Redeemer, and in unceasing labours with his pen
and thoughtful mind, it were a great mistake to imagine
that he was a mere cold recluse and did not love the society
and friendly intercourse of congenial spirits, and that his
fervent devotion led him to care little for the welfare of
those brought near to him through the providence of God.
Far from this, far from his religion being selfish, far from
his becoming exclusively engrossed in his devotions or in
that which should be the chief concern of every man — the
salvation of his own soul — it became the burning desire of
his life to bring others to the Saviour, that they might love
Him with their whole hearts and conform their lives to
His holy precepts and example. There is sufficient evi
dence to show that he had a warm and affectionate heart,
full of sympathy and tenderness of soul towards others.
In early years his spiritual superiors were drawn towards
him by his peculiarly sweet and unworldly disposition ; he
made some close and dear friendships with two or three
of those living in the same house, whom he loved as his
own soul, and with whom his mind was in sweet accord,
so that their hearts burned within them as they talked
together of Divine things. And in after years men's
hearts were singularly turned towards him for counsel and
direction ; they loved to hear him talk, to be strengthened
and encouraged by him to persevere in the narrow way ;
and so meek, courteous, and condescending was he that
the humblest might approach him without timidityj This
is amply corroborated, but it may here suffice to give the

32 THOMAS A KEMPIS.

words of one well able to speak on the matter as an
authority. For ' this good and devout Father,' says his con
temporary biographer, ' was very affable and consolatory to
those who were weak and tempted, and exceedingly zealous
for the salvation of souls, and desired that all might be
saved, even as he himself ; so that it was his main endeavour
to draw others also into the Kingdom of Heaven with him
self, by his writings and admonitions, by public instructions,
and by all other means and ways in his power, as St.
Gregory exhorts in a certain homily should be done.' '
It is a great fallacy for writers to think and argue that
because a man exhibits a great personal love for the Saviour
he must therefore have the less love for his fellow kind,
and that because he is very zealous for the salvation of his
own soul he is the more unconcerned about the souls of
others, for this is contrary to truth and general experience ;
for who are those most concerned for the salvation of
others ? Not those who are indifferent about their own
salvation, and think lightly of it, but those who have
themselves felt the need of a Saviour, have earnestly sought
for mercy at God's hand and enjoy a sense of His pardoning
love. And thus it was with Thomas a Kempis. He is
another witness to the truth that those who are the instru
ments of quickening others must first be quickened them
selves, and that before they can communicate light to their
fellow men they must have it beforehand in themselves.
So zealous was Thomas a Kempis for his own salvation
that he was in truth an ascetic, and, like St. Paul, who said,
' I keep my body under and bring it into subjection,' he
kept up through life a rigorous self-discipline. He felt in
himself, as others who are quickened do, that the infection
of sin was present with him, and that it was necessary to
use severe measures to restrain the corruption that stirred "
1 ' Multum affabilis et coneolatorius fuit infirmis et tentatis iste bonus et
devotus Pater, et valde zelosus pro salute animarum, et omnes cupiebat salvos
fieri sicut seipsum : ideo scriptis et admonitionibus, instructionibus, modis
quibuscunque potuit, alios etiam secum trahere ad regnum ccelorum nitebatur,
sicut S. Gregorius hortatur in quadam homilia,' &c. Vita et Opera Thorn.
d Kemp. fol. Ixxxvi. ed. 1494, Nuremb.

ALLUSION TO HIS INTERIOR LIFE. 33
within him. At one time of his life he was in the habit of
chastising himself every seventh day with the scourge,
whilst he sung aloud the hymn commencing, Stetit Jesus.1
He felt that the flesh was ready to lure him to sin, to in
dolence and forgetfulness of God, and therefore it must be
kept in subjection to the spirit ; that the world would se
duce him by its vanities and estrange him from his Saviour,
and therefore he must renounce it in a more complete
manner than is usually done ; and that covetousness, and a
desire to possess things for himself, were apt to blind and
obstruct the soul's progress, and therefore he embraced a
life of holy poverty^
Thomas a Kempis greatly cultivated and commended
what is termed theinterior life — the living a life hidden with
Christ in God. t He is consequently frequently spoken
of by historians as one of the Mystics of that period.
Not meaning thereby a dreamy visionary, as the term
now too often conveys, but one who recognised a super
natural power in true religion, and fully embraced a spiritual
life ; — one who walked not after the flesh, but after the spirit,
and felt that forms and ceremonies were of little value unless
the heart were engaged in them. He loved in a special man
ner to hold sacred communion with Christ his Saviour, and
to meditate upon Divine Truth. This intercourse with his
Saviour was most precious to him ; and a pleasing anecdote
is recorded of him, by the same contemporary biographer
from whose narrative we have before quoted, which shows
what a very sensitive apprehension he had of his Lord's
presence, how jealous he was of any interference with it,
and, however otherwise occupied, how ready he was to
yield a preference to it. ' This good Father,' says the writer,
' when he was walking abroad with some of the brother
hood, or with some of his other friends, and suddenly felt
an inspiration come upon him — namely, when the Bride
groom was willing to communicate with the bride, that is,
when Jesus Christ his Beloved did call to his soul as His
1 Franc. Tolensis, Vila Thorn, a Kemp. sec. 12^
VOL. I. D

34 THOMAS A KEMPIS.

elect and beloved spouse — was wont to say, " My beloved
brethren, I must now needs leave you ; " and so meekly
begging to be excused, he would leave them, saying, " In
deed it behoves me to go ; there is One expecting me in my
cell." And so they accordingly granting his request, took
well his excuse and were much edified thereby. And
thus was there fulfilled in him that which is written, " I will
lead him into solitude and there will I speak unto him."
And Thomas himself said unto the Lord, as it is written,
" Speak, Lord, for Thy servant heareth." Now, what he then
spake unto the Lord, and what the Lord spake unto him
in return, we have in that treatise entitled " Concerning
the Voice of Christ Speaking inwardly to the Faithful Soul,"
which treatise has this very saying for its text in the second
chapter, " Speak, Lord, for Thy servant heareth," the which
Samuel the prophet spake unto the Lord when the Lord
had called him.'^J
The religion of Thomas a. Kempis was thus one of
personal attachment and loving devotion to the Saviour.
Though he was great in acts of humiliation and abstraction
from a worldly life, exact in his religious services, and strict
in maintaining a watchful discipline in many ways over
himself, yet all was done in cheerful and willing obedience,
and with an earnest desire to become like to his Saviour,
and to be brought nearer to Him in his life and affections.
He did not sink down into sloth, moroseness, or formalism,
neither did he trust in himself or his good works, but in
the mercy of the living God ; and while passing his time
in loving fellowship with the brethren, in useful employ
ments which contributed to their support, in actively pro
moting and encouraging every good work, he not only kept
alive in his heart the flame of true devotion, but was one
of the main instruments in stirring up and maintaining a
like flame of holy love in the hearts of all around him.2
1 Opera omnia Thorn, h Kemp., Nuremb. 1494, fol. lxxxv.
2 Gieseler, in his Compendium of Ecclesiastical History, says, 'Among the
small and peaceful circle of the religious Mystics no man exercised so import
ant an influence as Thomas Hemerken of Kempen.' V. p. 73.

HIS LIFE IN ACCORD WITH THE 'IMITATIO.' 35
I would, however, observe that in the above quotation
we are pointed to what is now the third book of the ' De
Imitatione Christi ' for illustrations of the holy converse he
held with Christ our Lord, and how he spent some of the
most supreme moments of his inner life. And without at
present entering into further particulars in this general sur
vey of the life of Thomas a Kempis, I would briefly sum
up what I have said by observing that this volume of the
fDe Imitatione Christi,' which has been so long prized
among us and is so well known, is but a reflex of his life,
and that the one is in a remarkable degree the complement
of the other. For these memorials of a Kempis and the
Brethren will serve to illustrate and give a kind of living
reality to the words of the Imitatio, and the Imitatio will
help us to understand and realise more fully what the life
of Thomas a Kempis must have been. All that is written
in this precious book was well considered and digested by
him, and passed through the crucible of his own experience,
and nothing was recommended by him to be done but
what, as we have been informed, he himself did. I cannot
do more, however, as I proceed, than occasionally give a
few instances of this accordance.
But it should here be remarked that though there is
this close and happy agreement between the sentiments
and precepts of the 'De Imitatione Christi' and the life of
its author, these memorials are wholly separate and inde
pendent of that remarkable book which has caused the
name of a Kempis to be so well known ; for it will be
readily perceived that he with many others had for some
time been already living a life of holiness — serving God in
quietness of soul, yet with fervent affection, shrinking from
no discipline of self, sparing no effort to attain a lofty level
of Christ- like godliness — previous to his writing the ' De
Imitatione Christi ; ' and that this same kind of life of
exalted piety was afterwards maintained and pursued to
the end of his earthly career. The life, indeed, which he
lived in zealously striving to do the whole will of God, and
to become all and do all that Christ would have him to

36 THOMAS A KEMPIS.
be and do, gave rise to his labours in composing the several
books of the ' De Imitatione Christi.' f His writings were
not bare emanations of a heated imagination or fertile
brain, but came from his soul and life. The fervent
personal love towards Christ which glowed in his heart
could not be satisfied with mere feelings and words, however
rapturous they might be ; his love must find expression
and delight in doing something, in performing some deeds
of love to manifest his devotion and affection to the Object
of his love ; and it chiefly took the shape of gently attract
ing and directing souls, and especially of writing suitable
works of devotion for the use of his brethren in Christ and
those who desired to lead a godly life in the midst of a
turbulent and corrupt age^j
And since, by reason of his religious training and the
peculiar disposition of his soul, the providence of God
seemed to indicate and open out this as the best way in
which he might serve Christ and benefit His people, he
threw his whole soul into the work, so that in reality it
became a labour of love, one in which he delighted and
for theperfecting of which he accounted no effort too
great, fin short, the life he had been living led to the
bringing forth of that excellent book, and in a great
measure may be said to have produced it) Before ever he
began to compile it he could justly say with the apostle
Paul, T am crucified with Christ; nevertheless I live:
yet not I, but Christ liveth in me, and the life which I now
live in the flesh I live by the faith of the Son of God, who
loved me and gave Himself for me.' He had been mov-
ng and breathing in an atmosphere more akin to heaven,
associating with men of like mind and holy inclinations
with himself, day by day pluming the wings of his soul to
soar in sublime heights and to fit himself and others for ' the
inheritance of the saints in light.' This, as I have intimated,
did not make him forgetful of others, but rather constrained
him to draw all men upwards to a higher and better life ;
this living in the unseen world in fellowship with the Father
of spirits and with His Son Jesus Christ undoubtedly gave

THESE MEMORIALS A VALUE OF THEIR OWN. 37
that power and efficiency to his words which made them lay
hold of men and help them upwards ; but this devotion
and holiness exhibited by him were not dependent upon
his writing the book. Thus the life of Thomas a Kempis
may be viewed as clearly distinct from the ' De Imitatione
Christi,' though the book emanated from the life and was
one of its valuable results.
And so supposing for a moment that the ' De Imi
tatione Christi ' had never been written, or it could be
satisfactorily proved that it had come from the pen of some
other individual, still the memorials of Thomas a Kempis
and his Brethren have a special value of their own inde
pendently of the book ; they are of themselves worthy of
some attejition and deserve to be better and more widely
known. The fruits of the Spirit are, of course, more or
less manifest in the lives of all eminent Christians whose
lives are worth recording. They severally manifest in
their own peculiar way a likeness to Christ, a love towards
Him, a devotion to His service, a conformity to the will of
God ; but as among the divers trees of the wood each has
its peculiar form, foliage, and loveliness, so is it among
the saints of God. One can be distinguished from another
in innumerable ways, and some are remarkable for ex
cellency in one or more of the Christian graces, which
make them to stand out above their fellows as more illus
trious and worthy of special notice. It has been very
fitly remarked on this point by a writer of eminence ' that
each good man has his own distinguishing grace apart
from the rest, his own peculiar hue, and fragrance, and
fashion, as a flower may have. As, then, there are number
less flowers on the earth, all of them flowers, and so fat
like each other, and all springing from the same earth and
nourished by the same air and dew, and none without
beauty, and yet some have more beauty than others,
and of those which are beautiful some excel in colours, and
others in sweetness, and others in form ; and then, again,
those which are sweet have such perfect sweetness, yet so
distinct that we do not know how to compare them to-

38 THOMAS A KEMPIS.

gether, or to say which is the sweeter ; so is it with souls
filled and nurtured by God's secret grace.' And thus in
the glimpses which we obtain of the life of Thomas a
Kempis and the Brethren throughout these memorials we
behold a beauty of holiness manifested, a serving of God
in all godly quietness, a constant recollectedness of spirit,
a conscious sense of God's presence at all times, as well as
in prayer and meditation, a sweet discipline in religion, a
deep earnestness of soul, together with a childlike, sensi
tive, sympathetic heart ever exercised, which make him
remarkably worthy of our attention and pre-eminently like
to our heavenly Master. He had not the fiery zeal of the
sons of thunder, nor as Luther and Knox boldly denouncing
the errors and abuses of the Papacy, nor did he, like St.
Paul, compass sea and land in missionary toils and perils ;
he was an example of another kind, who teaches us how
to serve God with entire devotion without moving from our
place, without self-seeking, without noise, and without
parade. The example of many whose self-devotion and
zeal we admire we nevertheless feel unfitted, and not called
upon, to follow, but that of a Kempis comes nearer to us
and seems within the reach of the generality of Christians.
He shows us how the life of a Christian in ordinary
circumstances may be made lovely by the cultivation of
the spiritual life ; how a lowly life may become sublime
and heavenly, very near and like unto Christ ; and that
however humble and retired our lot in the world may
be, however insignificant and unnoticed among men we be,
we may, if we will, like him, rise by the grace of God to a
much higher elevation in holiness of life and devotion
to Christ than is to be usually found.
One thought more. Taking for granted, as I feel
fully justified in doing, that the ' De Imitatione Christi '
is the work of Thomas a Kempis, it will not be difficult to
imagine how these particulars connected with the life of
the author, and his association with the earnest and devout
men of whom he loved to speak, will give a life and force
to the words of the book of the ' Imitatio ' which they

HIS LIFE GIVES FORCE TO THE 'IMITATIO.' .39.
would not otherwise have. The advice given to us by one
who is himself esteemed for the goodness of his life ever
carries with it a powerful influence, whereas the same sort of
admonition uttered by another who is indifferent as to how
he conducts himself loses half its effect, and with many it fails
altogether, however much they may approve of what is said.
Let us be well assured that a man who speaks to us is living
after a godly sort, acting up to what he teaches us, and then
the words of counsel on holy living will come to us with a
sweet constraining influence ; they show us a state of
religious excellency and discipline that others have attained
to, and the words spoken by such an one will come to us
with far more weight, and win a far more ready and wel
come reception, than those spoken by other sort of men,
however brilliant and eloquent their language may be.
Nay, a life distinguished by Christian graces will alone,
without words, exercise a wonderful influence upon those
who contemplate it ; and if after this they come to listen
to such an one whom they much admire for his godly and
consistent walk, his words will not only be sweeter unto
their taste, but will find a surer and more effective entrance
into their hearts than other voices, however charming and
demonstrative they may be. Thus not only has it come
to be a true as well as trite saying that ' example is better
than precept,' but we may readily conceive how much more
powerful and operative simple and wise precepts are when
example leads the way and shows us how to walk aright.
It is in this light, then, that these memorials of a.
Kempis and ' the Brothers of Common Life ' may be viewed
in their relation to the ' De Imitatione Christi,' making it
to be ' writ large ' as it were, to come with greater reality
and efficacy to the heart, and to carry with it a more
penetrating, subduing, and healing influence, than even
when it stood alone without them. For we consider it not
only possible but probable that when the reader realises
the fact more fully that Thomas a Kempis, and others
with whom he was closely connected, pursued a life of
eminent sanctity and devotion to Christ amid genial activi-

40 THOMAS A KEMPIS.
ties and brotherly fellowship, fully in accordance with the
sacred instructions given in that much-prized book, he
will take it up again with a fresh relish and attention, feel
a greater interest in it than before, and it may be make
renewed endeavours in many ways to profit by it. It is
not only possible but -probable — and may God grant it —
that not a few may be stirred up and incited to a more
Christ-like life, to seek a more personal acquaintance with
Christ, and love Him with a more intense devotion as
Thomas a Kempis did, and after that simple and persua
sive manner he so pointedly and earnestly recommends
every one to do in the ' De Imitatione Christi.'

APPENDIX (see p. 10).

We cannot forbear giving one illustration of touching beauty, by
a late gifted writer, to the value and peculiar influence of this ex
cellent book. The career of a bright and affectionate nature is
depicted, and a season comes when, checked by some temporary
disappointments, a sense of loneliness and utter privation of joy
steals upon the heart. No smile can be gathered from the sun
shine. The shadow has indeed come over this young life, for
every affection she has, every delight, was like an aching nerve.
There was no music for her any more. She longed for books that
had more in them than what she had yet read. ' " Telemaque " was
mere bran ; ' Scott's novels and all Byron's poems were hardly what
she wanted. ' She wanted some key that would enable her to
understand, and in understanding endure the heavy weight that
had fallen upon her young heart. If she had been taught " real
learning and wisdom, such as great men knew," she thought she
should have held the secrets of life.' And so she applies herself
to hard study for a time, and ' a certain mirage would now and
then rise on the desert of the future, in which she seemed to see
herself honoured for her surprising attainments.' For awhile she
went on with resolution enough, though with an occasional sinking
of heart, as if she had set out to the Promised Land alone, and
found it a thirsty, trackless, uncertain journey. But, alas ! as days
went on discouragement deepened, and tears filled her eyes,
while she had to endure a ' wide hopeless yearning for that some
thing, whatever it was, that was greatest and best on this earth.'

HIS WORDS. HAVE A .SINGULAR INFLUENCE. 41
One day in her lonely trouble she listlessly examines the books
on a window-shelf, but one after another is laid down, till at last
she takes up one with the title of ' Thomas a Kempis.' ' The
name had come across her in her reading, and she felt the satis
faction which everyone knows of getting some ideas to attach to
a name that strays solitary in the memory. She took up the little
old clumsy book with some curiosity ; it had the corners turned
down in many places, and some hand, now for ever quiet, had
made at certain passages strong pen and ink marks, long since
browned by time. Maggie turned from leaf to leaf, and read
where the quiet hand pointed. . . . " Know that the love of thyself
doth hurt thee more than anything in the world. . , . If thou
seekest this or that, and wouldst be here and there to enjoy thy
own will and pleasure, thou shalt never be quiet nor free from care,
for in everything somewhat will be wanting and in every place
there will be some that will cross thee. . . .'" Lib. iii. cap. 27.
Many other passages are here given from the 'Imitatio,' and
then the writer continues, ' A strange thrill of awe passed through
Maggie while she read, as if she had been awakened in the night
by a strain of solemn music, telling of beings whose souls had
been astir while hers was in stupor. She went on from one brown
mark to another, where the quiet hand seemed to point, hardly
conscious that she was reading, seeming rather to listen while a
low voice said, "Why dost thou here gaze about, since this is not
-the place of thy rest . . . ? " '
Several more selected passages follow, and then again the
writer proceeds, ' Maggie drew a long breath and pushed her
heavy hair back, as if to see a sudden vision more clearly. Here,
then, was a secret of life that would enable her to renounce all
other secrets ; here was a sublime height to be reached without
the help of outward things ; here were insight, and strength, and
conquest, to be won by means entirely within her own soul, where
a supreme Teacher was waiting to be heard. It flashed through
her like the suddenly apprehended solution of a problem, that all
the miseries of her young life had come from fixing her heart on
her own pleasures, as if that were the central necessity of the
universe ; and for the first time she saw the possibility of shifting
the position from which she looked at the gratification of her own
desires, of taking her stand out of herself, and looking at her own
life as an insignificant part of a Divinely guided whole. She read
on and on in the old book, devouring eagerly the dialogues with
the invisible Teacher, the pattern of sorrow, the source of all
strength ; returning to it after she had been called away, and read-

42 THOMAS A KEMPIS.
ing till the sun went down behind the willows. . . . Maggie was
still panting for happiness, and was in ecstasy because she had
found the key to it. She knew nothing of doctrines and systems
— of Mysticism and Quietism — but this voice out of the far-off
Middle Ages was the direct communication of a human soul's
belief and experience, and came to Maggie as an unquestioned
message. ' I suppose that this is the reason why the small old-fashioned
book, for which you need only pay sixpence at a book stall, works
miracles to this day, turning bitter waters into sweetness ; while
expensive sermons and treatises, newly issued, leave all things as
they were before. It was written down by a hand that waited for
the heart's prompting ; it is the chronicle of a solitary, hidden
anguish, struggle, trust, and triumph— not written on velvet
cushions to teach endurance to those who are treading with bleed
ing feet on the stones. And so it remains to all time a lasting
record of human needs and human consolations ; the voice of a
brother who, ages ago, felt and suffered and renounced — in the
cloister, perhaps, with serge gown and tonsured head, with much
chanting and long fasts, and with a fashion of speech different from
ours, but under the same silent, far-off heavens, and with the
same passionate desires, the same strivings, the same failures, the
same weariness,' — The Mill on the Floss, book iv. chap. iii.
I would here also append some words of M. E. Caro from a
preface he wrote to a new translation of the ' Imitatio ' into French,
lately published, as he takes up a point which it is desirable to
keep in view in such a sceptical age as this, as a reply to those
who think that such a high state of spirituality as set forth in this
work is likely to be injurious. For speaking of the exalted tone
of its Christian teaching he says :— ' An ideal, raised to such an
elevation, cannot be dangerous. For is it apprehended, we may
well ask, that the study of the " Imitation " may spread through a
whole nation the contagion of asceticism ? Or do we really fear
that it may dispossess each of us individually of his natural taste
for this world's possessions or for himself, and transform us into a
nation of saints and mopers ? Assuredly not. But if this ideal,
placed thus before our eyes, makes us attach a somewhat less
value to riches, honours, vain laudations ; if it help us to put off,
though ever so little, an immoderate love of what is only brilliant
and evanescent, to worship ourselves a little less— what is there to
complain of? Do we fancy that there will ever be found among
us too many men of a pacific, humble, disinterested character,
-knowing when and where obedience is due? Seriously, is any

THE EFFECT ON SOCIETY GENERALLY. 43
one to be found, in an age so positive as ours, ready to cry out
against the inconveniences of too much spirituality, or the peril of
renunciation and self-denial ? For my part, I would augur well, on
the contrary, of a state of society wherein the taste for such medi
tations prevailed ; where I saw spring up anew, with the idea of self-
sacrifice, a sense of what is divine, a manly and voluntary obedience
to that rule which, in civil life, is called law ; of attachment to
that enlarged cell which is called the domestic hearth ; — to those
solid virtues, in fact, engendered by discipline, which render a
nation invincible ; and to that general accumulation of religious
belief which is capable of re-creating a conscience amidst the
moral anarchy in which the world is tossed and lost.'

44

CHAPTER II.
The birthplace of Thomas a Kempis — His Christian and surnames shown to
be expressive of his character — His parents — The piety of his mother and
her sacred instructions— The example of his father in the virtues of holy
poverty, humility, and patience — How to account for their godly life in
a dark age — The influence of Dr. John Tauler — His singular conversion
and subsequent labours.
Thomas a Kempis was born in the year 1379 or 1380,1 at
Kempen, a small but pleasant town in the diocese of
Cologne, and situated about forty miles northward of this
city, in the flat and fertile country bordering the Rhine.
Another town, it should here be observed, has been
named as the place of his birth, very similar to it in sound ;
for one of a. Kempis's early biographers, Badius Ascensius,
asserts that he was a native of Campis or Kampen, in the
diocese of Utrecht.2 But in this he is evidently mistaken,
for a Kempis himself says, in his ' Chronicles of Mount St.
Agnes,' that he was a native of Kempen, in the diocese of
Cologne.3 Another writer also, continuing the chronicles
of the house after his decease, states the same fact respect
ing him when recording the death of this reverend father.4
Moreover the inhabitants of Kempen claim the honour of
his being a native of their town, and have done several
things to commemorate his memory, while those living in
the other town lay no such claim. The error has probably
arisen in the mind of Badius Ascensius from imagining that
1 Both Eusebius Amort and Mgr. Malou give the year 1379, other writers
1380. The record of his death in the Chronicles of St. Agnes is in 1471, and
it is there stated that he died in the 92nd year of his age.
2 Vita R. P. Thorn, h Kemp. ch. ii. sec. 4 and ch. v. sec. 2.
3 ' Eodem anno ego Thomas Kempis Scholaris Daventriensis ex Dicecesi
Coleniensi natus, veni Zwollis.' Chron. Mt. St. Agnes, ch. viii.
1 Ibid. ch. xxix. p. 137.

HIS NAMES SUGGESTIVE OF HIS CHARACTER. 45
as Kampen, in the diocese of Utrecht, was not far distant
from Mount St. Agnes, where a Kempis lived the greater
part of his life, and contained two houses of the Brothers of
Common Life, it was in all likelihood the place where he
was born. And this error of Badius Ascensius leads other
writers astray, for the author of the ' Life of John Kettle-
well, the Nonjuror Divine,' speaks of Thomas a. Kempis as
' that holy man Thomas a. Campis,' l so that many readers
are scarcely able to recognise under this name the same
individual as our author, and it is only by the connection
of another name mentioned with his that we are assured
who is here meant.
According to the custom of the times, a. Kempis after
wards took his name from the little town where he was
born. His surname, however, was Haemmerlein or
Hemerken. The former of these is the one adopted by
the authorities of the British Museum, and under which
name the several works of Thomas a Kempis, in various
editions and translations, are found. It is the name used
also by his oldest biographer, and was that by which he
was probably best known in Holland. The other is the
one more usually adopted by other early writers when they
speak of his patronymic, and notably by the individual
who records the death of a Kempis when continuing the
'Chronicles of Mount St. Agnes.'
The interpretation of the name signifies ' hammer ' in
English, ' maillet ' in French, and ' malleus ' or ' malleolus '
in Latin. And the anonymous contemporary biographer
of a Kempis takes occasion from this to show how ex
pressive of his character is the name which he bore from
his parents ; for, says he, ' according to his name so was he
both in words and works, " like a hammer that breaketh
the rock in pieces." And this,' he continues, ' he was
both to the devout and the indevout. To the devout he was
so by striking their hearts with the Word of God, and
exciting them by his writings to greater ardour in devotion,
to higher advancement in holiness, and to livelier acts of
1 Vol. i. p. 2, folio edit. 17 19.

46 THOMAS A KEMPIS.
love and praise ; and he was so to the indcvout by prick
ing them to the quick, by stirring their hearts to com
punction, by bringing them to the acknowledgment of
their own imperfections and infirmities, and by calling them
to true amendment of life, as with repeated knocks and
calls ; also by comforting the tempted and the afflicted,
by strengthening the weak and faint-hearted ; and, lastly,
by showing unto all — namely, to beginners, to proficients,
and to the more perfected, according to the difference of
their several states — the way of life. So that this saying
might rightly be applied to him, " They that turn many to
righteousness shall shine as the stars for ever and ever " ' '
(Dan. xii. 3).
Badius Ascensius speaks of a Kempis, after the Latin
derivation of his surname, as Malleolus ; as, for instance, he
calls him ' suavissimus Thomas Malleolus,' and again
'Thomas Malleolus a Campis seu Campensis.'2 This
author also thinks the Christian name of Thomas, as well as
his surname, prophetic of his disposition and labours ; for
he says 'according to ancient examples there is in the
name a presage of future things,' and that it was by a
singular providence that a Kempis was thus called. Two
entire chapters does this author occupy in unfolding this,
but the chief of what he says may be given in a few words,
Thomas, which in the Hebrew signifies Didymus, is in the
Greek interpreted as parted or divided, and thence a twin.
Hence this saintly man, we are informed, was remarkable
for his twin or twofold love towards God and man, and for
the twin culture of both the inner and outer life. And
tracing the derivation further, he shows how he was parted
or divided and separated from the world, the flesh, and the
Devil. From the world because he could say, ' The world
is crucified unto me, and I unto the world.' From the
flesh, for though ' he lived in the flesh, he did not live after
the flesh.' And he was parted from the Devil by the sign
' Vila et Opera Thorn, a Kemp., Nuremb. 1494, fol. lxxxv.
2 Vita R. P. Th. a Kemp., per B. Ascensius, i. sec. 1 and ii. sec. 1.

HIS PARENTS. 47

of the cross, by the invocation of the holy name Jesus, and
by a most holy life. And drawing a most similar lesson
from the interpretation of the surname to that used by the
older biographer, he speaks of a Kempis as an instrument
in the hands of God, to beat out of the hearts of men all
wickedness, malignity, and error as with a hammer, so that
it might be said of them as well as of himself, ' The temple
of God is holy, which temple ye are.' But as in the build
ing of the temple of Solomon no hammer or axe or iron
tool was heard in the house while it was building, so by an
antiphrasis the surname of Thomas foreshadows the peace
ful quietness in which his holy life would be perfected and
his work done — without noise from schismatic dissensions
or the breach of fraternal charity, without a murmur from
this hammer or any complaint during the whole of the
time he dwelt in the company of others.
Though these remarks may seem fanciful, it should be
remembered that the writers of those days frequently en
deavoured by this method to set before their readers the
character of those persons concerning whom they wrote.
The name was a peg, as it were, on which to hang their
words ; and though now unusual, there is a quaintness in it
which is not unpleasing.
The parents of a Kempis, called John and Gertrude
Haemmerlein, were held in good repute by their fellow
citizens, but were only in moderate circumstances. His
father was of the artisan class, and while he had to labour
diligently for the support of himself and his family he set
his son an example of honest industry, patience and simpli
city in living. His mother is represented as being sedulous
in the education of her children, attentive to the concerns of
her household, active in her habits, very abstemious, not
given to much talk, and extremely modest in her behaviour.1
And what was more, they were both truly religious, for of
them it might well be said, at it was of Zacharias and
Elizabeth, ' they were both righteous before God, and walked
in all the commandments and ordinances of the Lord blame-
1 Bad. Ascensius, Vita Th. & Kemp. ch. vij. sec. I.

48 THOMAS A KEMPIS.

less.' His mother is especially mentioned for her distin
guished piety and for the influence she exercised over her
son Thomas in early implanting in his mind the love of
holy things.1
There was in a. Kempis from early childhood a natural
disposition for a quiet and holy life ; he seemed sanctified
from his mother's womb, and was one of those few who
appear to have preserved from their baptism the gifts and
graces of the Holy Spirit. Grace may not be hereditary,
yet is there some ground for believing that children do many
times partake of the peculiarities or natural bent of those
who bring them into the world, and that it especially be
hoves mothers to cultivate those feelings and virtues in
themselves which they would desire their offspring to
possess, and that they should afterwards give the strictest
attention to foster and develope the motions of God's Holy
Spirit imparted to them. The seeds of piety began to show
themselves in a Kempis very early, and were noticed by
his parents and relations with no little interest. We are
told that his mother was ' greatly affected with it, and made
it her whole endeavour to encourage in him betimes a con
tempt of the pomps and vanities of the world, and to inspire
him at the same time, day by day, with affections for
heaven, and in pursuit thereof, for the humble and holy
life of our blessed Lord, till the little sparks in his tender
soul were by this means blown into a flame which failed
not afterwards to manifest itself as he grew up in various
ways, to the edifying of all such as conversed with him.'
Her teaching, though of the simplest and most practical
kind, and such as a child could understand, was earnest and
such as left its impression. It was not the mere knowing of
truths and things that she taught him, as the doing of them
— the living in accordance with what he learnt. Practice
went hand in hand with precept. It has been thought that
some traces of her religious instructions may be found in a.
Kempis's ' Manual for Children,' which contains short ad
dresses for ' little ones.' As a Kempis advanced to man's
1 Bad. Ascensius, Vita Th. a Kemp. ch. v. sec. 2.

INSTRUCTIONS FOR THE YOUNG. 49
estate he appears to have had a special love and regard for
children, and to have had much faith in the value of training
them early in the knowledge of God and of His ways. The
remembrance of the holy lessons learnt in tender years at
his mother's knees had silently sunk into his heart and had
not been altogether forgotten ; plain as they were, they
were evidently sweetly brought back to his memory when
he had to teach and guide others ; and in the simple ad
monitions which he gives in the manual alluded to we doubt
less have portions, or at least' the character, of those sacred
instructions which had left some blessed impression upon
his own mind. They are very short, and each has a text
of Scripture. I have made a selection of several of these addresses,
but I cannot do more than give two of them as a sample.
One is ' On the Calling of Little Children to Christ'
'Suffer little children to come unto Me, for of such is the
Kingdom of Heaven.'
These are the words of Jesus Christ, our chief Pastor and our
heavenly Teacher in the school of God, which He spoke to His
disciples when little children were presented by their parents to
be touched by Him.
These the pious Master and sweet Lord (as the holy Mark
narrates) embraced, and laid His hands upon, and blessing them
said, ' Verily I say unto you, whosoever shall not receive the
kingdom of God as a little child, he shall not enter therein.' And
again He saith, according to St. Matthew, to all them that would
be great, ' Except ye be converted and become as little children
ye shall not enter the Kingdom of Heaven.'
O Thou good Shepherd and sweet Master, how sweetly dost
Thou speak, how truly dost Thou teach ! And in how few words
dost Thou show unto all men the right path, which through
humility leadeth to the kingdom of God !
These words comfort the humble and poor, reprove the proud
and rich, and encourage the simple and innocent, ' for God re-
sisteth the proud, but giveth grace unto the humble.' Therefore in
all the good thou doest, speakest, thinkest, never go back from
humility, lest thou lose the whole of what thou doest.
For no good deeds avail unless they be based upon humility,
pervaded with the sweetness of charity, and be done with a pure
intention for God's honour.
VOL. I. E

jo THOMAS A KEMPIS.

Avoid pride, the pitfall of all vices and the overthrow of all
virtues. Be thou innocent, and as a child without guile, pure from
all malice ; so shalt thou be dearly beloved of God and man, and
shalt have peace in thyself.1
The other is ' On Entertaining Good Thoughts against
Evil Ones.'
' Get thee behind Me, Satan.' O soldier of Christ, thou art to
speak these words against all the evil delusions of the Devil ; for
thy weapons are the holy words and works of Christ.
Therefore against all the fiery darts of the flesh ponder upon
the bitter wounds of Christ ; agamst weariness of soul let the
sweet Jesus be always in thy mouth.
Against all evil suspicions of other persons, and indignation
at wrong-doing, think of all thy own faults from the day of thy
birth, and cease to be angry at others.
When there is any time or leisure from outward labours, im
mediately let the Psalms and praises of God be in thy heart and
thy mouth.
The heart cannot long be at rest, neither can the tongue be
silent ; for the heart imagines good or evil things, or it pondereth
over those that are sad, or revolves towards joyful matters, as the
mill is turned about by the wind.
Lest evil things, therefore, should rush in and pollute thy soul,
sow thou the Word as pure grain in thine heart, and diligently
meditating upon it, turn it into food.
Would to God thou wouldest speak good words and pray as
often as thou hast spoken idle ones ; and that thou wouldest
ponder well over good things, as thou hast thought upon what is
evil and hurtful.
Open thine heart to Christ, and close it to the Devil ; so that
thy soul may be in heaven and not in the world.
Christ speaks to thee in every word of God, and in every book
written with the finger of the Holy Ghost. For whatsoever thou
readest in the Holy Scriptures, whatsoever thou writest or under-
standest thereof, are the consolations of a faithful soul in tribula
tion and the remedies against the venom of the Devil, and they
recall the heart of a wandering soul to its God in Heaven.2
The words are indeed suited for those of riper years
who can profit by them, but they are such as will find a way
1 Manuale Parvul. ch. i. p. 253.
2 Ibid. ch. vi.

'ON THE THREE TABERNACLES.' 51
to the youthful heart, and will afterwards bear fruit, in those
who are piously trained.
It would be wrong, however, to suppose that the home
culture of a holy life was fostered in the breast of a Kempis
by his mother alone. She was eminently worthy of notice
for this, and probably the earlier years of his childhood were
moulded by her ; but the father took no mean part in form
ing the mind of his son for the future service of God.
Especial mention is made of this by one of the earlier
historians of a. Kempis, who devotes nearly three chapters
in setting forth the habits of life which the youth embraced
and to which he became inured through his father's counsel
and example.1 John Haemmerlein's life was one of toil
and hardship, yet was it adorned by the love and practice
of holy poverty, humility, and patience. For it is remarked
that as children are more observant of the habits and
principles of their parents than most people give them
credit for, and frequently adopt them, so Thomas was much
indebted to his father for his having been early accustomed
to these godly virtues which were taught him. In two
places this writer intimates that a Kempis has recorded the
impressions thus received in his book ' On the Three
Tabernacles,' 2 from which it may be inferred that the
counsels and sentiments contained in this work are, to some
extent, drawn from the example and admonitions of his
father. To ascertain, therefore, in some measure the manner in
which a Kempis spent his youth, and what were those
means and principles which, under God's blessing, early and
mainly contributed to' the formation of a holy character, it
may be well for awhile to revert to this work of his just
alluded to. His book ' On the Three Tabernacles ' is
1 Badius Ascensius, Vita R. P. Thorn, a Kemp. chs. v. vi. and vii.
2 ' Ita Thomas debet parentibus, et non Thomaa, tot pauperlatis, modestize
sen humiliationis, et patientite prEeconia seu quae cum saepe alibi, turn opera de
tribus tabernaculis habentur maxima.'
And again, after speaking of the virtues that adorned the life of his father,
he says, 'Quocirca, eas in tribus collocavit tabernaculis.' Ibid. ch. v. sees. 1
and 3.

52 THOMAS A KEMPIS.

entirely taken up with the setting forth the nature and worth
of the three special virtues of Holy Poverty, Humility, and
Patience. It may be observed concerning the singular title
given to this work that a Kempis represents these three
virtues as three conditions of life, or under the figure of
three personages severally dwelling in three tabernacles,
and the eager desire which a true Christian should have to
make his acquaintance with them and abide with them ; and
hence he is led to give an account of them. The idea of
the title is evidently suggested by the words spoken on
the Mount of Transfiguration ; for the writer says, ' Con
templating in Thee, O Lord, and in certain of Thy servants
the above-named virtues, I find Thee to be the most humble
of all ; Moses, Thy servant, to be very patient ; and Elias to
have been in much poverty. I do also remember that they
appeared with Thee on the mount, and after what manner
Peter said, " Lord, if Thou wilt, let us make here three
tabernacles ; one for Thee, one for Moses, and one for Elias."
In these three tabernacles I behold as it were these afore
said virtues in which I choose to dwell.' l And though a
Kempis makes two of these virtues as specially exhibited
in two saints of the older dispensation, yet he makes all the
three to meet pre-eminently in our blessed Saviour ; for,
partly using the words of Habakkuk the prophet, he con
tinues, 'Yet will I rejoice in the Lord ; I will greatly de
light myself in God, my Jesus, who is become to me an
example of poverty, of humility, and of patience!
Holy Poverty is in the first tabernacle, and Christ is
represented as delighting in it and recommending it to the
acceptance of His followers as the state which He embraced,
and as one most suitable, safe, and profitable for man on
earth, if he has regard to his soul's welfare and everlasting
happiness. Here are a few passages out of many which
will serve to give the reader a clearer idea of its cha
racter : — 1 De Tribus labem., De Paupcrtate, ch. i. sec. 2.

CONCERNING HOLY POVERTY. 53
Christ. Let blessed poverty, which I consider as a special
degree of holiness, be deeply engraven on thine heart. . . .
Is it not poverty which I have chosen, and to which I have
given a chief place among my treasures ? Rise up and go with
the shepherds to Bethlehem. Behold ' the Word made flesh,' and
see whether poverty was absent there.
Behold My poverty and compare it with thine own, and thine
will appear but little, perhaps none at all. There is a great gulf
between My poverty and thine.
For when I was rich and wanted nothing I was not ashamed to.
become poor and indigent for thy sake. And oughtest not thou,
who art poor and naked, and who broughtest nothing into this
world, attentively to consider this ?
Cease, then, thy complaints. I ^esteem it to be sufficient for
thy consolation that thou intently regard the magnitude of My
' poverty. It is not for the servants of God to rejoice chiefly in the good
things of this world and to conform to its pomps, but to despise
its delicacies and fly to the sweetness of My poverty.
Truly My poverty and humility are delicious to those hearts
who regard the riches of the world but as dross. . . .
Behold, O Poverty, how they revile thee and detract from thy
merits ; but I know that thou dost not design any injury to them,
but by My orders thou approachest them to heal the wounds
of their breasts, and also to nourish those virtues which they
possess. ...
I know that thou art loved but by a few, and that sometimes
thou art shunned with abhorrence. All these things have they
done unto thee because they have not known thee, nor how great
thou art in My sight ; but fear not, for I have chosen thee.
I have purchased thee and consider thee more precious than
all riches ; from My infancy I have sought thee until old age, and
in declining years I have not abandoned thee.1
In many other ways like this does a. Kempis advocate
this virtue, which has come to be regarded in the present
day as only fit to be cultivated in the conventual life.
And though speaking highly of it, he is no friend to that
shiftless poverty which leads men to depend upon others
for their daily sustenance ; he gives no countenance to
idleness or begging. Indeed, the Brothers of Common Life>
1 De Paupertate, sees. 5, 6, 7, 8.

54 THOMAS A KEMPIS.

to which he belonged, were instructed to support themselves
by the labour of their own hands, and were forbidden to
solicit alms for a maintenance, and it was owing to this
that they incurred the ill-will and hatred of the begging
friars. No ! there was no pleading of poverty to awaken
sympathy from others, no lamentations made as to its
being a sad lot in life and daily pressing them down.
It is true that a Kempis inculcates a total divestment
of worldly goods in embracing poverty, but we must not
forget that this was chiefly in connection with monas
tic establishments, or where men and women could com
bine together in brotherhoods and sisterhoods, and it could
be safely and wisely adopted. For though none of the
Brothers were allowed to live in ease and luxury, yet had
they some security against sickness and the infirmities of
old age when no longer able to work, since in such cases
they were still supported by the others. A moderate
provision and foresight in ordinary life, however, as in the
case of the father and mother of a. Kempis, was not out of
keeping with the holy counsels given respecting poverty.
But there was a higher aim than the mere attainment of
outward poverty, and without which it would lose all its
spiritual charm ; it was not simply the giving up all that a
man possessed of worldly goods, but the detachment of
the heart from all those worldly things which men so
eagerly desire and run after, and the freedom of the soul
to seek after the things of God. This virtue of holy poverty
was a fundamental principle in the life and teaching of
a Kempis, and is constantly in various ways appearing in
his writings. Nor is the virtue to be despised and set at
nought, as it is too frequently in the world, for it brings
before us that very spirit which every Christian should
possess, even though he be not called upon, in the provi
dence of God, to give up all his worldly possessions, since it
forms the first characteristic, the first lesson to be learnt,
in the school of Christ ; for when our heavenly Master
opened His mouth and taught, the first thing to which He
directed the attention of His followers was to be ' poor in

CONCERNING HUMILITY. 55
spirit.' Nor does it become any of the followers of Christ
to find fault with the conduct of one who chose, literally
chose, to follow the direction of our Lord, though it seems
not to be addressed to all men, ' Go sell all that thou hast,
and give to the poor, and thou shalt have treasure in
heaven.' Passing from this first tabernacle to the next, which is
Humility, a. Kempis shows how it differs from Holy
Poverty, but is yet combined with it, and how necessary
the one is to the other.
Christ. Poverty in pious minds is wont to be the guardian of
Humility. Behold, O Poverty, behold her concerning whom I
have spoken to thee. I have loved her from the beginning.
Defend this Humility, for she is a special delight to Me in My
saints. . . .
That poverty is not blessed which knows not humility ; neither
is humility pleasing to God which despises poverty. . . .
Thy garments, O Poverty, are often mean and coarse ; but
do not on this account cast them away, lest thou displease
Humility. . . .
To be ashamed of the poverty of thy dress is the sign of latent
pride ; and to glory in it is the vice of hypocrites.
The example of Christ and His saints are then in a
variety of instances alluded to in recommending this grace
of humility, and various reasons given for heartily em
bracing it. I cannot, however, do more than notice a few
passages I have selected and pass on.
Behold, while passing through Thy Holy Scriptures, O Lord,
I found everywhere the proud man as one that was wounded, and
that he was rejected at Thy hands. . . .
Behold, the humble man remaineth in private,- and always
seeketh the lowest place, as it is written, ' When thou art bidden
to a wedding, go and sit down in the lowest place ; ' yet do not
this through affectation, but from a sense of thy own unworthi-
ness. . . .
One great sign of humility is for a man to acknowledge his
faults when reproved. The proud, on the other hand, excuse and
defend themselves, saying in their pride, 'No, I have not done
this, or if I have I have done well ; if evil, not so very evil— not
so evil as they say. . . ,'

56 THOMAS A KEMPIS.

' Many come to Me,' saith Christ, ' elated in heart, and I hear
them not ; they ask not that they may be freed from sinning, but
that they may appear just before men.
' They desire devotion, but they are unwilling to suffer shame
with Me ; they covet humility, but they dread to be despised by
men, as the humble are.
' They seek to love virtue without the hatred of vice, and are
deceived in their desires, because he who would taste the sweet
ness of virtue ought to extirpate from his heart every vice and
every evil passion. . . .'
Woe to you who believe that every great thing is holy, and
who say to everything that is lifted up and applauded, ' This is the
honour of God ! this is His glory ! . . .'
This also is truly praiseworthy in the humble man, that he is
found so tardy in joining the bustle of the world, and solicitous
only to retain interior tranquillity; hence he fears to appear abroad
too much, and delights to be hidden from the world, as if he were
dead. He studies to follow the example of the saints, to know the
cause of his own frailty, and to keep in memory how the humble
Jesus conversed among men.
Moreover, he reads the Holy Scriptures, and considers how
deficient he is in virtue compared with the saints, and admires
their exercises, labours, temptations, and self-denials.1
I now proceed to the third tabernacle, that of
Patience, where I shall only stay to cull out a few pas
sages, in which the sentiments of a Kempis appear.
Coming into God's presence, he spreads before Him his
afflictions and infirmities, and earnestly implores help and
the grace of patience, showing Us the benefit of doing
this ; for, he says : —
It is often a consolation to the miserable to reveal his misery
to a friend. And the angry wound, when it is opened, is less
painful and more easily cured. To thee, therefore, O Father of
mercies, have I made known my cause.
And then he would have us listen to these words of
counsel that came to him : —
Christ. Do not be cast down in tribulation, because tribula
tion is a consuming fire. It purgeth away sin, however ; extin-
1 De Humilitatc, var, sees.

CONCERNING PATIENCE. 57
guisheth presumption, driveth away dissoluteness, bringeth in a
salutary sorrow, gives a distaste of worldly things, and leads a man
to become an imitator of Christ
Wouldst thou relinquish these advantages, since true patience
worketh these things in thee, through tribulation ? Do not seek
for peace except in God, but strive after peace and joy in the Holy
Ghost, which the world cannot give. . . .
When compassed about on every side with tribulations, re
member that it is the way of the saints, through which they passed
to the Kingdom of Heaven. . . .
Leam to comfort thyself also, because that in this thou art
made like unto Christ Jesus, thy Lord ; and return thanks, if thou
art in any small degree able to repay this to Him. For I say
unto thee that is a greater merit in thee to suffer affliction patiently
than to perform good works.
How many servants do I seem to have, but how little can they
bear : they are broken down by a little tribulation and are irritated
by a few reproaches.
They are offended on the slightest occasion ; they are quickly
overcome when any injury is done to them, and they think of
many excuses when they are accused. But this is not walking in
the good way ; it is very unlike Me (Christ) and all My saints.
Some also say that they have very little peace ; but I say that
the reason ye have no peace is because ye have no patience.
Yea, ye have no peace because ye are your own masters, because
ye are carnal and walk according to man. . . .
The more patient a man shall be, the more will he enjoy peace.
Yea, My peace is in much patience, in enduring evils, in despising
worldly delights. . . .
Have peace in God, and not with the world ; peace not with
your own vices and evil desires, but peace by fighting bravely
against them.
Remember also in thy tribulation that all thy labour and grief
will end in a short time, and that thy reward shall be eternal and
abundant in heaven. And if thou canst not bear a little for a
short time, what wilt thou do in the inextinguishable pains of hell ? '
These extracts from the 'Three Tabernacles' will suffice
to give the reader a general idea of the work. And though
a Kempis does not mention his father, or allude to him
throughout, there seems to be little doubt but that he was
reared in the exercise of these three virtues by his father,
1 De Patientia in Tribus Tabern. , var. sees.

58 THOMAS A KEMPIS.

and early inducted into the practice of them by his ex
ample. Early habituated to them, they became easy to
him ; nay, pleasant and fruitful in after life. When he went
to Deventer and entered the Monastery of St. Agnes, he
did not forget the lessons of his childhood, but faithfully
adhered to the further acquirements of holy poverty,
humility, and patience as life opened out to him. Thomas
was early taught to be useful and submissive, to yield
obedience and respect. And when not receiving direct
instruction from his mother or assisting her in the house,
he went out with his father to help him in whatever way
he could in his several occupations ; this was more espe
cially the case when about nine or ten years old, and whilst
thus engaged he received many a word of homely wisdom
and of sacred counsel, which was as seed sown in the heart,
to spring up afterwards and bear fruit. Moreover Thomas
saw his father cheerfully and contentedly accepting the
humble lot of life in which the providence of God had
placed him, unambitious of attaining to a higher station or
being brought into notice, but quietly and gladly enduring
toil, hardships, and many inconveniences without murmur
ing. He noticed, or at least remembered afterwards, how
he avoided contentions and disputes, how he yielded subjec
tion to those in authority and showed respect unto all
men ; how sparing and frugal in his habits, not wasting or
abusing God's blessing by any extravagance or indulgence
as others, yet not selfishly hoarding up his little store, but
imparting of what he had to others who had need, being
very helpful and considerate of the necessities of those
about him. And these things, though they seemed to come
naturally, and might not be so much thought of by
Thomas in his younger days, left their impress upon him,
and led him afterwards to know the worth of that virtuous
life which he daily witnessed in his early years.1
1 ' In eodem parentum venerandi Thomas tugurio, humilique casa, tertii
quoque tabernaculi praesidem, familiarem sibi fecit patientiam ; quae sanctae
perseverantiae parens est cui uni laborum omnium reponitur merces et corona.
Parum enim fuerit bene incepisse, nisi ad finem usque perduxeris. At qui

LEARNS FROM HIS FATHER'S EXAMPLE. 59
And though John Haemmerlein was one of the common
artisans of Kempen, he had along with his wife imbibed
the principles of vital Christianity, and together they
endeavoured to mould their lives and that of their children
by them. Christianity was no mere name or profession
with them, but a new and living reality. There is little
doubt but that they regularly attended the ordinances of
Divine worship in the church at Kempen, and sincerely
endeavoured to pay that homage which was due to the
Almighty from all His creatures ; but in addition to this:
it is evident that they kept up a fellowship with a few
other devout and humble souls, who encouraged and
strengthened one another in a godly and upright life. It
is probable enough that Thomas often heard and listened
to the pious intercourse and friendly counsels that passed
between them. It is true they had no printed Bible in
those days, and only portions of it written with the hand
were to be obtained. These and other fragments of pious
writings were precious and much coveted by them. They
would lend them to one another, and read them over when
they met together ; and when they talked with one another
their hearts seemed to warm with the love of God their
Saviour and the bright hopes of heaven. And in the latter
years of his stay under the parental roof young Thomas's
heart was in no little degree sweetly drawn and early in
flamed by what he heard to the love of Divine things and
the desire of a religious life.
Thus the home training of a Kempis was in many
ways favourable to the formation of a saintly character,
and well fitted to incline him to embrace a religious life.
As the picture of that pious home at Kempen is brought
before us, in considering his boyhood, it seems to remind
us much of that other lowly but blessed home at Nazareth
a teneris unguiculis, et primis incunabulis, in re tenui duriter educatus, viderit
patrem assiduo labore, et in sudore vultus sui panem manducantem.'
And again, ' Quocirca Malleolus in paternis laribus, ad omnem patientiam,
et inopiae tolerentiam institutus, facile cum esset Daventriae, eleemosynis ad
literarum studia nutriendus, omnes labores, omnemque inopiam pertulit.' —
Badius Ascensius, Vita R. P. Thorn, a Kemp. ch. vii. sec. 1.

6p THOMAS A KEMPIS.

where the Saviour of the world was brought up, for in
many respects the home of a Kempis was like to the
earthly home where Christ lived in His youth ; and it is
pleasing to know that from his very childhood he was
taught to love and follow his blessed Lord.
And here we stay to inquire how it came to pass that
during this period, which is regarded as part of the dark
ages, when there was such a decay of vital godliness in
the land, and such a dearth of the Word of God, we find
such an instance of sterling piety as was evidently exhi
bited in the humble cottage at Kempen. The fact comes
upon us as a surprise, and it will be interesting to some to
ascertain by what probable means this pious couple were
brought into the way of righteousness. Now, it is well
known to the student of history -that about the middle of the
fourteenth century there was an earnest and godly man
named Dr. John Tauler, 'highly esteemed by the early
reformers,' who by his powerful preaching ' had begun and
promoted a very considerable reformation in these parts,'
whereby the lives and habits of the people were greatly
affected, and numbers were drawn from slavish superstition
and gross ignorance to follow him in the cultivation of the
inward and spiritual life of Christianity, Besides this there
had been an endeavour to gather together into small
religious societies all those who were awakened to a know
ledge of Divine Truth and were wishful to live a new life
in Christ. In various villages and parishes a few of the
more godly thus banded together in holy fellowship, to
promote among themselves true practical piety, and to
encourage and stimulate each other to continue devoted
followers of the Lord. There was no attempt to separate
them from the Church, but the design was to raise up in
her members a newness of life, a vital godliness, and Christ
ian fellowship which had been sorely wanting. There
seems little doubt, then, but that the father and mother of
Thomas were brought under the influence of Tauler or
of some of the missioners associated with him, and were
probably joined to one or other of these little companies of

TAULER'S VISIT TO RUYSBROEK. 61
godly people ; for, from some allusions to them by an
anonymous author, there is reason to believe that they
were more or less associated with those religious congrega
tions or assemblies.
There is much that is interesting in the career of
Tauler, to whom the parents of Thomas and the country
were indebted for this awakening of religious life. He was
providentially raised up to do the work of an Evangelist in
a benighted age. Like an apostolic missionary, he went
from place to place calling upon the people to repent and
amend their lives. To them he preached the Gospel,
making Christ and His salvation known, and leading them
to embrace a new and earnest Christian life. His labours
were extended throughout the whole of the Rhine country,
but more especially did he take the large centres of popu
lation at Cologne, Strasbourg, and Basle. A few years after
this a similar work of evangelisation was carried on north
ward — that is, in Holland and Gelderland — by another man
of great devotion, Gerard Groote, or Gerard the Great, as
he was called, of whom we shall shortly have to speak more
at length, and to whose institutions Thomas a Kempis
joined himself and was greatly indebted.
And in the pleasing task of tracing up to its origin
this remarkable revival of true spiritual life in which
Thomas was reared, and with the spirit of which he was
so deeply imbued, it should be noticed that both these
earnest, devoted men — Tauler and Gerard Groote — seem
to have visited, for the sake of obtaining spiritual counsel
.and encouragement, a singularly devout man, Ruysbroek
of Griinthal, one of the pure and high-minded Mystics of
Germany, who appeared, like Enoch of old, to walk with
God, having a deep consciousness of His presence ever
with him.1 Both of these men profited by their intercourse
1 Arnstein, a devout burgher of Strasbourg, in his Chronicles gives an
account of Tauler's visit to Ruysbroek at Griinthal. Arnstein, it appears, ac
companied Tauler ; and he says, ' We remained three weeks at Griinthal, for
whenever the Doctor would be going the good Prior so besought him to tarry
longer that he could not in courtesy say him nay. Often Ruysbroek and
Tauler would spend all the summer morning in the forest, now walking, now

62 THOMAS A KEMPIS.
with him, and were led thereby to submit themselves more
entirely to God's will and service. The deep impression
he made upon them, though in different ways and at dif
ferent times, led them to exercise a greater influence among
sitting under the trees, talking of the concerns of the soul, or of the fears and
hopes awakened by these doubtful times. I was permitted frequently to ac
company them, and afterwards wrote down some of the more remarkable
things I heard said. These two saintly men, prepared to love each other as
brothers in a common experience, seemed at once to grow into a friendship
as strong as though many years had been employed in the building thereof.
Neither of them vain, neither jealous, each was for humbling himself beneath
the other, and seemed more desirous to hear and learn than to talk about
himself.' Many precious words were uttered between them, and I shall therefore
here give a few of them as selected from the Chronicle of the Armourer of
Strasbourg. Ruysbroek : ' The will is free by nature ; it becomes by grace more free ;
yea, a king, lord of every lower power, crowned with love, clad in the might
of the Holy Ghost. There is a natural will towards good implanted in us, but
damped by sin. We can will to follow this better impulse, and of ourselves
desire the help of Divine grace, without which we can never overcome sin and
rise above ourselves. Everything depends on will. A man must will right
strongly.' ' True penitence is of the heart ; bodily suffering is not essential.'
' True desire after God is not kept back by the sense of defect.'
' We cannot compel God by our love to love us ; but He cannot sanctify
us unless we freely contribute our effort. There is a reciprocal desire on our
part and that of God. The free inspiration of God is the spring of all our
spiritual life. Thence flows into us knowledge — an inner revelation which
preserves our spirits open, and, lifting us above all images and all disturbance,
brings us to an inward silence.'
' At another time their conversation turned upon the corruptions of the
times. " And what hope of better things," said Tauler, "while the Church
is crowded with hirelings, and, with heat and bravery, everywhere leading on
the world in sin ? "
' " What hope, indeed ! " mournfully responded Ruysbroek. " The grace
of the sacraments is shamefully bought and sold. Rich transgressors may live
as they list. The wealthy usurer is buried before the altar ; the bells ring; the
priests declare him blessed. I declare that if he died in unrighteousness not
all the priests in Christendom, not all his hoards lavished to feed the poor,
could save him from perdition. See too the monks, mendicants and all,
what riches ! what sumptuous fare ! what license in violation of every vow !
what odious distinctions . . . ! "
' " This, " said Tauler, " is what I so much admire in your little community
here. You have practically abolished these mischievous distinctions, the cause
of so much bitterness in our religious houses. Everyone has his place, but no
one is degraded. You yourself will perform the meanest offices, as the other
morning, when Arnstein found you sweeping the lectorium. Yours is the true

TAULER UNDER THE SCHOOLMEN. 63
men, and even upon posterity, than he himself appears to
have done. From what has been said of them they seem
to have been the Wesley and Whitfield of those times.1
Both of them met with much opposition in their labours
from the ecclesiastics of those days, and both were con
strained to go forward with their work, though under
altered circumstances, sometimes in new ways of action,
which seemed irregular and unsanctioned for the time by
authority, yet still cleaving to the Church, and ever striving
to infuse new life into her. The more piously disposed
were drawn together by them, and united in the bonds
of Christian fellowship ; other godly men were raised up to
co-operate with them, and a fair prospect of some reforma
tion in religion arose in those parts. The societies of
Gerard were more lasting than those of Tauler, and hence
the method and system adopted by the former, though
essentially different, approached more towards that of
Wesley than that of Whitfield.2
Tauler had been brought up under the Schoolmen, who
were the chief theologians of his day, and who, though
much esteemed for their learning, gave more attention to
subtle disquisitions, and elaborate definitions of curious and
doubtful points in theology, than to inculcating the essen
tial truths of the Gospel. They laboured hard at the com
prehension of difficult problems, but cared little for the
practical development of Christianity, and while they in
formed the head they mainly left the heart unaffected and
the life unchanged by the teaching of Divine Truth. They
were ever learning and contending about abstract questions,
canonical life — the life of a family. Everyone is ready to do kind offices for
his brethren, and your own example teaches daily forgetfulness of self. "
'Ruysbroek looked uneasy under these praises, and they spoke again of the
prevalent evils in the Church.' •
An account of Gerard Groote's visit to Ruysbroek by Thomas a Kempis
will be given shortly.
1 Ullmann, Reformers before the Reformation, ii. p. 34.
1 Neale, speaking of Gerard, says, ' His mission wonderfully resembles that
of Wesley.' Jansenist Church, p. 76.

1 Vaughan, Hours with the Mystics, vol. i. book vi. chap. vii.

64 THOMAS A KEMPIS.
but never or very rarely able to bring their hearers to the
knowledge of the truth as it is in Jesus, and to make the
pursuit of religion a personal matter, an earnest real thing
in their daily life. As a whole scholasticism was a lifeless
thing, and necessarily confined to a few ; for though it
produced some illustrious men, and brought forth some
valuable works which have their use and are highly to be
valued, yet it was powerless to impress the mass of the
people and to lead them into the path of holiness. It
rather diverted the mind from the essence and the simpli
city of the Gospel and the following of Christ.1 Tauler
tells us in one of his sermons that the doctors under whom
he received instruction were for 'ever turning over the
leaves of huge books, but they cared little for the Book of
Life.' Mysticism, which was then exerting an influence in
the country, and which in its pure and practical character
may here be regarded as the spirit of Christianity, may
have early had an influence over Tauler; but it was not
until the later years of his life that he laid aside the
scholastic system of theology, and sought to preach the
Gospel in all its power, and with a plainness that it might
be comprehended by the humblest understanding. It was
! Speaking of the Schoolmen, an anonymous but excellent writer says,
' Considering them as to their metaphysical researches, they fatigued their
readers in the pursuit of endless abstractions and distinctions ; and their design
seems rather to have been accurately to arrange and define the objects of
thought than to explore the mental faculties themselves. The nature of par
ticular ideas, time, space, infinity, together with the mode of existence to be
•ascribed to the Supreme Being, chiefly engaged the attention of the mightiest
minds in the Middle Ages. Acute in the highest degree, and endued with a
wonderful patience of thinking, they yet, by a mistaken direction of their
powers, wasted themselves in endless logomachies, and displayed more of a
teasing subtlety than of philosophical depth. They chose rather to strike into
the dark and intricate by-paths of metaphysical science than to pursue a career
of useful discovery ; and as their disquisitions were neither adorned by taste
nor reared on a basis of extensive knowledge, they gradually fell into neglect
when juster views in philosophy made their appearance. Still they will re
main a mighty monument of the utmost which the mind of man can accom
plish in the field of abstraction.' Some of the most famous of these men were
Damascene, Peter Lombard, Alex. Hales, Bonaventura, Thomas Aquinas,
Duns Scotus, and Durandus.

TAULER VISITED BY A STRANGER. 65
not the learning of the Schoolmen that the people wanted
to hear, but of Christ and His salvation. Tauler was a
man of great natural ability, and had been .for some time
very popular, attracting large assemblies ; for many persons
from various parts of the country flocked to hear him.
Still he was nearly fifty years of age before he began his
great work, and then he wholly changed the style and
matter of his discourses ; for, entirely abandoning his Latin
quotations and skilfully worded syllogisms, by which he
astonished men at his learning, but touched not their hearts,
he now began to preach in the German tongue and to
make known the glad tidings of the Saviour's love and His
death for them, and simply sought to win them to Christ
and to become His ; and this he did with such power and
unction that multitudes were converted to the Lord and
brought to live a new life in Him.
The story of Tauler's conversion, or rather the further
enlightenment of his soul in Divine Truth — entailing a
closer and more conscious union with Christ, and a living
to Him through the help of the Holy Spirit — is very re
markable. When in the height of his popularity, and
while crowds from all sides gathered around him, especially
at Basle and Strasbourg, he suddenly came to another
mind. It was at the latter town that this great change
came over him. And in this way was it brought about :
There came from a distance a layman — ' rich in grace' — to
hear him preach. He said he had been warned three times
in a dream to come. For twelve weeks he sat not far
from the pulpit when the master preached, and listened to
him with thoughtful, searching earnestness ; and he per
ceived that he was a very loving, gentle, good-hearted man,
and had a good understanding of the Scriptures, but was
dark as to the light of grace ; and the man's heart yearned
over him. So he sought an interview with Tauler, and
said, ' I have travelled a good thirty leagues to hear you
preach, and now I wish to make my confession to you, and
to receive the Sacrament at your hands.' This being
accordingly done, he solicited Tauler to explain to him
VOL. I. F

66 THOMAS A KEMPIS.

fully in a sermon how it was practicable for a man to reach
perfection, and to live as near to God on earth as it was
possible for a man to do.
Tauler consented, and took for his text, ' Behold an
Israelite indeed.' The sermon contained twenty-four
articles as to whom the truly righteous man is, spoken of
by Christ, and Tauler explained his views with all the
scholastic art that he possessed. His hearer was far from
satisfied, however. The man returned to his lodgings,
wrote out the sermon, and then brought it to the preacher.
With some deference he acknowledged that Tauler was
no common preacher and had made a good discourse. He
then offered to give the master counsel, but Tauler was
unwilling at first to listen to him, seeing that he was but
a layman. The layman, however, soon assumed a sterner
tone, and spake with authority, as if he had been a man
sent from God. ' Thou art yet in slavery to the letter,' he
said ; ' thou knowest not the life-giving Spirit : thou art but
a Pharisee, though not a false one ; thou trustest especially
to one creature ; thou trustest in thine own power, in thine
own learning ; thou thinkest that thou seekest God's power,
and thou seekest thine own. Thou needest to be taught
by a Master who is above all doctors.'
Tauler was amazed and confounded. 'Never man
before reproved me for my sins.' But being a true man he
recognised his image in the mirror presented to his view ;
he felt convicted and promised amendment. The layman
told Tauler something of his own spiritual history.
' Twelve years,' said he, when rebuking the self-righteous
ness of the preacher, ' twelve years I have been toiling to
the height of spiritual perfection by the study of German
writings, self-mortification, and chastisement ; but the first
thing that helped me was a sincere and utter self-surrender
and humbleness of mind.' As to austerities, he said they
were not good for all alike ; the Devil was willing enough
for some to practise them, that they might the sooner be
sickened of religion. He counselled Tauler to give up
preaching for a time, to go into retirement, and to ollow

TAULER' S CONVERSION. 67
some simple rules of holy living till he had attained true
newness of life by conformity to the image of our Lord.
Tauler submitted and followed the direction he received.
For more than two years he remained silent, notwithstand
ing the entreaties of his friends and the taunts of his
enemies. Although he did not resort to excessive discipline,
his new mode of life attracted the observation of those
around him ; his spiritual children no longer came to con
fess to him ; men seemed to despise him ; and he fell into a
state of weakness and despondency. And once when lying
sick in his cell meditating on the Passion of our Lord Jesus
Christ and his own unworthiness, he heard a wondrous
voice inwardly saying to him, ' Stand fast in thy peace, and
trust God, for He can heal the sick,' at which he was won
derfully comforted.
The brave man was learning to die unto self and to
live for Christ more entirely. Afterwards being renewed in
strength, he sent for the pious layman to visit him, who,
when he came, rejoiced with him, and bid him not despair.
He counselled him to persevere in laying the foundation of
a new life with God, and promised him that he would now,
by the light of the Holy Spirit, understand the Scriptures
in their unity and preach eternal life with singular success.
At length, after having passed through a season of inward
conflict and devout exercise, he again, at the instigation of
his spiritual father, appeared as a preacher. On the first
occasion he was so deeply moved that he bioke down with
floods of tears and could not proceed. This provoked
greater offence. The undaunted layman came to him again,
and bid him try a second time and put away all thoughts
of himself. And this time he was successful. His dis
course was upon the text, ' Behold, the bridegroom cometh ;
go ye out to meet him,' and produced a deep impression.
From that time the master increased in wisdom as well as
in reputation, in the large towns as well as throughout the
country, and to such a degree that he was consulted both
on spiritual and temporal matters by great numbers, who
universally honoured his counsel by obeying it.

68 THOMAS A KEMPIS.
The layman who exercised so powerful an influence
over Tauler was the famous Nicolas of Basle.1 Nicolas was
the great leader of a religious society called ' the Friends
of God' — Mystics of the highest class, each of whom
believed himself in direct communion with the Holy
Trinity, Father, Son, and Holy Ghost. Nicolas, somewhat
like Irving of modern times, had a commanding ability
and authority, which he exercised not only over his fol
lowers but over most of those who came in contact with
him. He once went to Rome, and ventured even to re
proach the Pope (Gregory XL) for his sins and slothfulness.
' Gregory, at first indignant, was overawed by the com
manding holiness of Nicolas.' He lived many years after
Tauler died — suffered much persecution, and was at last
burnt at the stake for propagating the faith he held and
condemning the evil lives of those in authority.
Tauler after his conversion taught men to trust more
entirely in God their Saviour, and to follow him 'in all
lowly obedience, self-denial, poverty of spirit, together
with a love of the brethren and a faithful discharge of the
duties incumbent upon them. The Pope had laid his
interdict upon the whole country, when the black plague
broke out, which carried away 16,000 in Strasbourg and
14,000 in Basle ; but amid the whole confusion and
despair of this terrible season Tauler and his companions
went among the people who were untended and unab
solved by the clergy, assisting them, and comforting them
with the blessed hopes of the everlasting Gospel ; telling
them that ' Christ died for all men, and that the Pope
could not by his interdict close heaven against the inno
cent' Tauler had afterwards to fly for his life, but after
1 He was a great lover of poverty and retirement. With twelve of his
friends or disciples he set forth from Oberland to seek seclusion for awhile.
Having obtained permission from the Duke of Austria, they built a chapel
and a pleasant chamber for each. Here they dwelt as recluses, not as monks,
for they were under no vows, but paid a willing obedience instead to their
superior ; well withdrawn from the world, but well informed of what passed
in it. (See note in Milman's Lat. Christ, book xiv. ch. vii.)

TAULER'S DEATH AND WRITINGS. 69
awhile made his appearance again at Cologne, carrying
on his one blessed work of simply making Christ and His
salvation known to the people, and bringing them to the
Saviour. Eventually he returned to Strasbourg, his native city,
and died there in the year 1361, in the 71st year of his
age, being fondly tended and consoled by his only sister,
a devout and pious nun ; in the garden of the convent to
which she belonged he passed his last hours.
On his death bed he sent once again for his mysterious
friend, and was greatly comforted by his presence. And
ere he died he gave him some papers, the substance of his
discourses for twenty years, to make a book for the benefit
of their fellow Christians. He was very anxious that it
should come forth anonymously, and enjoined Nicolas not
to attach his name to it, neither to let anyone in the city
see it, lest they should know that it was his. This is
thought by some to be the book generally known by the
name of ' German Theology,' a remarkable work in which
there is an earnest endeavour to deliver Christianity from
torpid forms and revive its spiritual and life-giving charac
ter. It repeatedly and plainly insists upon inward religious
experience and practice, and upon individual faith. Luther,
in his preface to it, writes these words : ' I must say that I
have not met with any book, except the Bible and St.
Augustine, from which I have learnt, and shall learn, more
of the nature of God, Christ, mankind, and all things.'
And again, ' God grant that this book may be better
known.' But, whether Tauler was the author of this book
or no, it is certain that Luther thought most highly of
what Tauler wrote. In his letter to Spalatin (1516) he says,
' If thou takest pleasure in becoming acquainted with the
true devotion as it was received in olden times in the German
tongue, buy Dr. John Tauler's sermons. I have never met
in German or Latin a sounder theology, and which agreed-
more completely with the Gospel.' And in another place
he says, ' Although unknown to the divines of the schools,

70 THOMAS A KEMPIS.
I know that Tauler gives us more pure doctrine than all
the books of the teachers at the universities.' l
1 See Winkworth, Life and Times of Tauler ; Ullmann, Reformers before
the Reformation, ii. 203-213 ; Milman, Latin Christianity, book xiv. chap.
vii., from which works this account is mainly drawn.
Many of the incidents relating to Dr. Tauler are strikingly corroborated
by a manuscript Chronicle found in the archives of Strasbourg, from which
some passages have been but lately quoted, purporting to have been written
by one Adolf Arnstein, who lived in the fourteenth century and kept a record
of what he saw and heard. From this Chronicle I shall venture to give a
few extracts, as they cannot fail to be interesting.
' 1339, December. St. Barbara's Day. — Three days ago, at the close of
his sermon, Dr. Tauler said he would preach to-day on the highest perfection
attainable in this life. Went to hear him. The cloister chapel crowded long
before the time. He began by telling us that he had much to say, and so
would not to-day preach from the Gospel according to his wont, and moreover
would not put much Latin into his sermon, but would make good all he
taught with Holy Writ. Then he went on to preach on the necessity of
dying utterly to the world and to our own will, and to yield ourselves up,
"dying-wise," into the hands of God. Hegave further four-and-twenty marks
whereby we may discern who are the true, righteous, illuminated, contempla
tive men of God.
' Observed close under the pulpit a stranger (by his dress from the Ober
land), who did diligently write down from time to time what the Doctor said- a
man of notable presence, in the prime of life, with large piercing eyes under
shaggy brows, eagle nose, thoughtful head — altogether so royal a man I never
saw before. He mingled with the crowd after the sermon, and I could not learn
who he was. Several others as curious, but no wiser than myself. This
mysterious personage may perhaps be one of the ' Friends of God,' who are
numerous in the Oberland. Methought he wished to escape notice.'
' 1 340, January. Eve of St. Agnes. — Strange ; nothing has been seen of
the Doctor for this whole month. His penitents are calling continually at the
convent, craving admittance to their confessor, but he will see no one. He is
not ill, they say, and takes his part in the convent services with the rest, but
never stirs beyond the walls. None of his friends can tell us what is the
matter. . . .'
'1342, New Year1 s Day. — Public notice given that in three days Tauler
will preach once more. The news makes great talk. My heart sings "Jubi
late " thereat. I look back on the two weary years that he has now been
hidden from those who so need him.'
'1342. January 6.— Alas that I should have to write what now I
must. I forced a way into the crowded church — every part filled with people,
wedged in below so that they could not move, clustered like bees where they had
climbed above into every available place, and a dense mass in the porch be
sides. The Doctor came, looking woefully ill, changed as I scarce ever saw
a man, to live. He mounted the lectorium, held his cap before his eyes, and
said, " O merciful and eternal God, if it be Thy will, give me so to speak
that Thy name may be praised and honoured, and these men bettered
thereby. "

INCIDENTS RESPECTING TAULER. 71
Whether the father and mother of Thomas a Kempis
came under the direct instruction of Tauler, or only 'under
' With that he began to weep. We waited breathless. Still he wept and
could speak no word, his sobs audible in the stillness, and the tears making
their way through his fingers as he hid his face in his hands. This continued
till the people grew restless. Longer yet, with more manifest discontent.
At last a voice cried out from the people (I think it was that rough-spoken
Carvel, the butcher), " Now then, sir, how long are we to stop here? It is
getting late ; if you don't mean to preach let us go home."
' I saw that Tauler was struggling to collect himself by prayer, but his
emotion became only the more uncontrollable, and at last he said with a
broken voice —
' ' ' Dear brethren, I am sorry from my heart to have kept you so long, but
at this time I cannot possibly speak to you. Pray God for me that He would
help me, and I may do better at another time."
' So we went away, and the report thereof was presently all over Stras
bourg.' ' 1342, January 23. — Tauler preached to-day in the chapel of the nunnery
of St. Agatha, on ' ' Behold the bridegroom cometh ; go ye out to meet him. ' '
A wondrous discourse — a torrent that seems to make me dizzy yet. As he
was describing, more like an angel than a man, the joy of the bridegroom, a
man cried out, "It is true ! " and fell senseless on the floor. . . . '
' 1344, March. — Tauler hath of late, besides preaching constantly as ever,
begun to send forth from time to time sundry small books, full of consolation
and godly counsel for these days. Copies of them are fast multiplied, and people
gather together to hear them read at each other's houses. This is a new thing
and works powerfully.'
' 1344, Eve of St. Dionysius. — I here set down passages from sermons I
have at sundry times heard Dr. Tauler preach. I have made it my wont
to go straight home as soon as the service has been ended, and write what I
could best remember. The goodly sayings which follow are copied from those
imperfect records, and placed here for my edification, and that of my children
and others after me.'
I shall here give a few of these which I have selected as taken from
the Arnstein Chronicle, since they will afford us an illustration of that kind of
religious teaching which the parents of Thomas a Kempis received, and doubt
less inculcated and transmitted to their sons.
' God pours Himself out thus into our spirits, as the sun rays forth its
na tural light into the air and fills it with sunshine, so that no eye can tell the
difference between the sunshine and the air. If the union of the sun and the
air cannot be distinguished, how far less this Divine union of the created and the
Uncreated Spirit ! . . . Moreover, if a man, while busy in this lofty inward
work, were called by some duty in the providence of God to cease therefrom,
and cook a broth for some sick person, or any other such service, he should do
so willingly and with great joy.'
' This I say, that if it happened to me that I had to forsake such work
and go out to preach or aught else, I should go cheerfully, believing not only
that God would be with me, but that He would vouchsafe me, it may be, even
greater grace and blessing in that external work undertaken out of true love

THOMAS A KEMPIS.

those preachers acting in concert with him, does not clearly
appear. Suffice it that they were among the number of
those who were devoutly affected by this religious move
ment of which Tauler was the mainspring. The fruits of
his preaching were seen throughout the whole of the
countries bordering the Rhine, which was the great high
way for commerce. And though mention is made of
the parents of Thomas only, as exemplary specimens of
the effect which was wrought, there were multitudes of
others who were greatly blessed by Tauler's mission. Not
only were many priests converted to a saving faith, and
others drawn into retirement from the world, but many
more quietly abiding in their several callings in life mani
fested forth the blessed fact that they had not received
the Word of God in vain. This is but another illustration
of the truth that even when things are at the worst — when
the decay of piety has become general and true religion is
at its lowest ebb— God does not leave Himself without wit
ness, but calls up some one or other to vindicate His truth
and to comfort and guide His people.
in the service of my neighbour than I could perhaps receive in my season of
loftiest contemplation.'
' Our righteousness and holiness, as the prophet saith, is but filthiness.
Therefore must we build not on our own righteousness, but on the righteous
ness of God, and trust not in our own words, works, or ways, but alone in
God. . . . '
In the course of the same sermon he described humility as ' indispensable
to such perfectness (where God works immediately in the transformed soul),
since the loftiest trees send their roots down deepest. He said that we shcild
not distress ourselves if we had not detailed to our confessor all the short
comings and sins of our hearts, but confess to God and ask His mercy. No
ecclesiastical absolution can help us unless we are contrite for our sins before
God. We are not to keep away from the Lord's Body because we feel so
deeply our unworthiness to partake of the Sacrament, seeing that they who
are whole need not a physician, but they that are sick.'
' There are those who thoughtlessly maim and torture theirmiserable flesh,
and yet leave untouched the inclinations which are the root of evil in their
hearts. Ah, my friend, what hath thy poor body done to thee, that thou
shouldest so torment it ? Oh folly ! mortify and slay thy sins, not thine own
flesh and blood.'— Vaughan, Hours with the Mystics, vol. i. Book vi. chs.
v. v., a book full of curious matter on religious subjects.

73

CHAPTER III.
A description of Kempen — Reasons why a. Kempis does not dilate on the
beauties of Nature — The origin and early history of Kempen — Events
from 1380 to 1393 — The probable site of Haemmerlein's house and his
occupations — How the business of the town was carried on — The ad
ministration of justice — Ecclesiastical arrangements — The subsequent for
tunes of Kempen.
There is often a peculiar interest in the birth-places of
great and famous men quite independent of external sur
roundings. Be they on the bleak side of a barren moor
away from the busy haunts of men, or in a back street of
some country town, within the reach of many passers-by ;
or be they otherwise devoid of anything to make them
remarkable or attractive, there is nevertheless in some
breasts a feeling of singular regard to the spots where men
of note were cradled and brought up. Some such feeling
stirred within me and made me anxious to view the locality
where the pious author of the ' De Imitatione Christi ' had
first seen the light, and where his childhood had been spent
under the watchful guardianship of his pious parents. I
wanted to see what the place and neighbourhood were like,
and I wished also to ascertain whether any memorials or
traditionary reminiscences of his early days were to be met
with ; whether there were any interesting annals belonging
to the town worth recording ; and especially whether I
could learn anything of moment that transpired there
during the time a Kempis was under his father's roof.
Accordingly, in the autumn of 1875 I went in company
with a friend to visit the place. The town of Kempen is
not difficult of access to the English traveller ; for as he
goes on his journey to the Continent by the new route via
Queensborough and Flushing, and on through Holland and

74 THOMAS A KEMPIS.
Germany, he will pass it on his way. We had been staying
a few days on our homeward journey at Cologne, and took
it on our return. After travelling about forty miles from
the city of the Three Kings, the train drew up at a small
but neat railway station. There is nothing very attractive
or striking in the appearance of Kempen or the neighbour
hood — no picturesque beauty in its position or surroundings,
or anything worthy of much attention. It presents indeed
a comfortable, home-like, cleanly aspect, similar to many
other country German towns. For some distance before
reaching Kempen the country is flat and monotonous.
The eye has no distant hills to rest upon ; there is no varied
landscape of wood and water to admire and gaze upon.
The fields lie open to the road ; there is hardly a stone wall to
be seen, and only a hedge or two near the town. Here and
there a row of trees may be noticed lining and pointing out
the direction of the roads. Short posts or ditches are mostly
used to mark the boundaries and divisions of property.
The land is extensively divided into small patches, or more
frequently strips, producing a variety of crops, which make
the country, and especially as you near the town, more like
a series of allotment gardens. Small farm-houses with their
outbuildings, surrounded with their stacks of corn and hay,
are dotted up and down, and in some cases sheltered by
clumps of trees. The ground seems thoroughly well culti
vated, and though the look-out is somewhat tame there is a
sense of quiet repose, content, and prosperity about the
neighbourhood which has a soothing effect. It was a
beautiful autumnal afternoon ; the remaining crops of the
harvest had just been gathered in, the shadows were begin
ning to lengthen out, and a soft fragrant breeze was stirring ;
so it was not to be wondered at that the travellers should
feel a pleasing and tranquillising influence steal over them
as they drew near to their destination.
It has been observed that there is often — though we
meet with notable exceptions from other causes — a con
geniality between a man's birth-place and his future tastes
and feelings. Some men of cultivated minds, born and

SILENT AS TO THE BEAUTIES OF NATURE. 75
bred amid romantic scenery, have in after years displayed a
keen enthusiasm and attachment for such beauties of nature,
and when settled in other parts of the country that are
somewhat uniform and unattractive have constantly a thirst
and longing for more varied landscapes and revert to them
with rapture. It was thus, it has been said, with Dr. Arnold,
the great schoolmaster. Brought up amid charming scen
ery, it was one of the most delightful changes to him to get
away from the somewhat regular and unattractive aspect of
the lower Midland counties to the more picturesque scen
ery of the lakes and mountains of Westmoreland and
Cumberland. Whereas, on the other hand, it frequently
happens, though not always, that those who have been
reared where there is nothing to attract the beholder, or
to awaken the imagination, have rarely been moved by
lovely views in the outward world, and do not seem fully
to appreciate them. It may be that the faculties of the
soul in this respect remain dormant unless they are
awakened and early developed ; but be this as it may — and
to what extent the observation is true we need not inquire —
this allusion to the character of the country where Thomas
a Kempis was born may serve to throw some light upon
what is regarded by one or two authors as a serious blot in
the books of the ' De Imitatione.'
It is brought as a charge against this work that it is
utterly devoid of any reference to the outward charms of
nature, and that this fair and beautiful world which God
has given us to enjoy, as well as to inhabit and pass our
time in, is but scantily noticed ; and that consequently the
religion that it inculcates is thereby somewhat of a narrow
and gloomy character. Now, supposing that Thomas a
Kempis be the author of this book, as there seems little
doubt but that he is, may not this ignoring of what is
lovely in the natural world, this seeming neglect in appre
ciating God's beautiful earth, be owing in some measure
to the circumstance that there was little or nothing in the
surrounding country where he was born to call forth his
admiration, and to traiii his mind in early life to a regard

76 THOMAS A KEMPIS.
and love for the world of nature ; and may not this to some
degree account for our finding but little allusion in that
book to the charms of the outward world ? However this
may be, it is a charge which can be brought against the
other writings of a Kempis, for in this respect they are
very similar to the ' De Imitatione.'
It is questionable, however, how far the love of nature
is essential to true religion ; whether it is necessary for the
renewal of the soul to direct its attention especially to the
beauties of the external world ; and whether we ought to
look for expressions of delight and admiration regarding
lovely scenery in a book particularly designed for the culti
vation of inward devotion. We acknowledge that the
author of the ' De Imitatione' is so taken up with the
things of God and the training of the immortal soul that
he seems to have no mind for the things of earth, however
beautiful they appear. But is he to be blamed for this?
Is it to be considered a fault or blot in the book that there
is found to be no turning aside to expatiate upon some en
chanting view — no falling into raptures about the beauties
of the natural world ? I trow not. I think it much
better that the author has kept steadily in view the great
ness of his subject — the will of God and the welfare of a
man's soul — how man can rise to a higher life on earth, and
secure his salvation by doing the will of God, following in
the steps of Christ his Lord, and loving Him, and trusting
in Him with all his soul and strength. Nay, might we not
be inclined to regard it as one of the peculiar characteristics
of the book, for which it is to be more highly valued, that
the mind of the reader is not for a moment turned aside
from the all-important object before him — viz. the mould
ing of his imperishable soul into the likeness of the Perfect
Man — by any of the attractive beauties of earth? The
author would have those for whom he wrote to concentrate
their minds and souls upon the ' one thing needful,' as if all
other matters must be kept subordinate to this. And there
is a value in this which must approve itself to thinking men ;
for do not those who wish to attain success in any depart-

ST. PAUL NO WORD FOR NATURAL BEAUTY. 77
ment of life in the world give their undivided attention to
the one thing they are aiming after, and will not be drawn
aside to other matters, however engaging or of good report
they may be ? And it is the neglect of this — the being
diverted from this single aim — as men well know — which
causes so many to fail or come short in what they under
take. This ' marvellous self-absorption,' which is accounted
by one as ' the worst defect of the " Imitatio," ' because it has
no words to dilate ' on the stars of heaven ' or on ' the
flowers of spring,' and will not give a thought to the ' great
voice of mountain or sea,' is a charge which ' might
equally as well be brought against the writings of St.
Paul in the sacred volume. As an evidence of this we
must take leave to quote the words of a beautiful writer,
who thus alludes to the subject : —
' The Tarsus in which St. Paul was born was very
different from the dirty, squalid, and ruinous Mohammedan
city which still bears the name and stands upon the site.
The natural features of the city, indeed, remain unchanged ;
the fertile plain still surrounds it ; the snowy mountains of
the chain of Taurus still look down on it ; the bright swift
stream of Cydnus still refreshes it. But with these scenes
of beauty and majesty we are the less concerned, because
they seem to have had no influence over the mind of the
youthful Saul. We can well imagine how, in a nature
differently constituted, they would have been like a con
tinual inspiration ; how they would have melted into the
very imagery of his thoughts ; how, again and again, in
crowded cities and foul prisons, they would have
Flashed upon that inward eye
Which is the bliss of solitude.
With St. Paul — though he, too, is well aware that "the
invisible things of Him from the creation of the world are
clearly visible, being apprehended by the things that He
hath made, even His eternal power and Divinity " — yet to
him this was an indisputable axiom, not a conviction con-

78 THOMAS A KEMPIS.
stantly received with admiration and delight. There are
few writers who, to judge solely from their writings, seem
to have been less moved by the beauties of the external
world. Though he had sailed again and again across the
blue Mediterranean, and must have bsen familiar with the
beauties of those isles of Greece
Where burning Sappho Wed and sung,
Where grew the arts of war and peace,
Where Delos rose and Phcebus sprung ;
though he had again and again traversed the pine-clad
gorges of the Asian hills, and seen Ida, and Olympus, and
Parnassus in all their majesty ; though his life had been
endangered in mountain torrents and stormy waves, and
he must often have v/andered as a child along the banks of
his native stream, to see the place where it roars in cataracts
over its rocky course — his soul was so entirely absorbed in
the mighty moral and spiritual truths which it was his great
mission to proclaim, that not by one verse, scarcely even
by a single expression, in all his letters, does he indicate
the faintest gleam of delight or wonder in the glories of
nature. There is, indeed, an exquisite passage in his
speech at Lystra on the goodness of " the living God,
which made heaven and earth, and the Sea and all things
that are therein," and " left not Himself without witness, in
that He did good, and gave us rain from heaven, and fruit
ful seasons, filling our hearts with food and gladness." But
in this case Barnabas had some share in the address, which
even if it do not, as has been conjectured, refer to the
fragment of some choral song, is yet in tone and substance
directly analogous to passages of the Old Testament. And
apart from this allusion I cannot find a single word which
shows that Paul had even the smallest susceptibility for the
works of nature. There are souls in which the burning
heat of some transfusing purpose calcines every other
thought, every other desire, every other admiration ; and
St. Paul's was one. His life was absorbingly, if not solely
and exclusively, the spiritual life — the life which is utterly
dead to every other interest of the growing and travelling

A DESCRIPTION OF KEMPEN. 79
creation, the life hid with Christ in God. He sees the
universe of God only as it is reflected in the heart and life
of man.' x
As it was thus with St. Paul, so it appears to have been
with the author of the ' De Imitatione,' and therefore,
instead of considering it to be one of the worst defects that
appears in his writings, may it not be regarded as one of
its peculiar excellencies ? It may not approve itself to all
alike, but it certainly has the sanction and example of an
inspired apostle, who in his holy enthusiasm for the salva
tion of souls in making known the Divine Will, and in his
zeal for bringing men into conformity to the likeness of
Christ, is apparently oblivious to the beauties of nature.
I confess to a love of the beautiful ; I feel an ele
vation of soul, indeed, when I contemplate the works of
the Creator's hand ; but, however desirable and profitable,
I do not consider these feelings and sentiments essential
to the welfare of the soul ; the Christian may live and grow
and excel in grace without them ; and many a one will be
found amid the glories of heaven who has had little or no
taste for the splendid sceneries of earth.2
But leaving this question, I will proceed with our visit
to Kempen. When we alighted at the station, the first
thing that took our attention was the sweetness and purity
of the atmosphere. Perhaps it was the striking contrast
we felt between the close, stuffy atmosphere and noxious
vapours of the city we had left behind to the light, in
vigorating air we breathed that made us exclaim, while
our minds were full of a Kempis, ' What a healthy and
' Farrar, D.D., The Life and Work of St. Paul, i. 17-19.
2 In the above-named work on St. Paul the writer, when speaking of
what is called ' the sentimental love of nature ' as a modern rather than an
ancient feeling, gives the following words in a note, which shows that this
deadness to the scenery of the outward world appears in other really earnest
men : ' The reader will recall to mind the analogous cases of St. Bernard
riding all day along the lake of Geneva, and asking in the evening where it
was ; of Calvin showing no trace of delight in the beauties of Switzerland ; and
of Whitfield, who seems not to have borrowed a single expression or illustration
from his thirteen voyages across the Atlantic and his travels from Georgia to
Boston ' (p. 20).

80 THOMAS A KEMPIS.

bracing spot this is in which to rear a child ! ' Besides, at
first sight there was a brightness and cheerfulness about
the place that was refreshing. A few plain but neat
residences lined the road as we passed on to the town, and
numerous little well-kept gardens with fruits, flowers, and
vegetables were to be seen, which gave a comfortable
appearance. When we had proceeded half-way we per
ceived on the left hand, opposite to an angle of the road
leading directly into the town, a large well-built structure,
which was the gymnasium or public school. Here, as
we afterwards learned, formerly stood the old castle of
Kempen. Further on we saw a fine church ; then as we
came more into the centre of the town the houses looked
older, and were somewhat irregularly built, many of them
being turned into shops, though the greater part still remain
as private residences. Proceeding a little further, we came
upon another church, which proved to be the site of the old
parish church of Kempen. Our interest in it, however, was
somewhat diminished when we found that there was little
of the old structure left that had existed in a. Kempis's
day. It had been almost entirely rebuilt in a plain, sub
stantial way, without much regard to architectural beauty.
A part of the ancient building had, however, been left, and
was pointed out to us, and to this we turned with some
interest, for on the wall there appeared rather a good
fresco, though somewhat faded, of a group of saints, and
on this a Kempis must have gazed in his youthful days.
Great care is taken of this spot, for a curtain is drawn
across it to preserve the figures.
From this church it is but a little distance to the
' Stadhuis,' or small town-hall, where all the public affairs of
the town are transacted and justice administered. It is a
very plain building and stands out a little on one side of
an irregular square, which is the market-place. We entered
the building, however, to look at a large portrait of Thomas
a Kempis which we heard was to be seen. It is hung up
in the principal room. The venerable Canon of Mt. St.
Agnes appears seated in his ecclesiastical vestments, and is

KEMPEN AS IT WAS FORMERLY.

looking down, so that we do not get a sight of his eyes.
The painting has rather a ruddy, Dutch-like character, and
has little of the ascetic appearance about it that you might
expect. In the corner the date of it, with the name of the
painter, is set down ; viz. John M. Kersten, 1750. The
picture, therefore, is a comparatively modern one, being
executed nearly two hundred and eighty years after the
death of a Kempis ; and if it was not copied from an old
painting, it must be an imaginary one, as some other
paintings of a Kempis evidently are. After seeing seven
or eight different pictures of him, I have come to the
conclusion that there are only two or three on which any
dependence can be placed. The picture of a Kempis here
is a proof, however, that the people of Kempen look upon
this place as his native town.
Few vestiges of the old town as it was in a Kempis's
time now remain, and it was in vain to search for the house
where he had lived in his youth. Old and dilapidated as
some few of the buildings appear to be, they have nearly
all been built since that period ; and yet, as may be
gathered from old records, the direction of the streets in
the centre of the place is much as it was, since the old lines
have been kept throughout many changes. But still the
town in other ways is greatly altered. It is now open to
the country on every side, but when a Kempis was a boy
there it was surrounded by strong walls and protected by
a moat. It had also four gates, each having two towers,
leading to the four quarters of the town, which formed an
irregular polygon ; and between the gates several watch-
towers were placed for protection. For safety the city
wind-mill was also placed within the walls.
But, to go back a little further still in the history of
Kempen, anterior to the time of a Kempis, it is recorded -
that in the place where the town now stands was formerly
a wood, stretching further to the north, over light dry
ground ; and to the south of it there were boggy morasses,
formed by the retreating bed of the Rhine. The wood
VOL. I. G

82 THOMAS A KEMPIS.

formed a boundary line to mark the division of territory.
It afterwards fell into the hands of the Church of Cologne.
Being an outlying district of that Church, a mission station
was planted here when an advance was made upon
heathenism. A place of worship was erected for the
scattered inhabitants of the country, which eventually
became the site for the ancient Church of St. Peter, near
to which other houses were built, which formed the nucleus
of the future town. It was not, however, until the time of
Archbishop Siegfried v. Westerburg, who may be regarded
as its real founder, that the town gained any importance.
According to an old tradition, he built three towers to
mark the limits of the town, and declared that whoever
entered therein should enjoy the privileges of citizenship.
On November 3, 1294, he drew up at Neuss three charters
in favour of his new town.
In the first, which is in the form of a general patent, he
promised to the burghers of Kempen, who were then
busied with the arduous undertaking of completing the
necessary works for its defence and the extension of its
commerce, the same freedom and rights as he had given to
Nerdingen and other towns belonging to the bishopric.
The second document, which is addressed to the burgo
master, sheriffs, and all the officials of Kempen, encourages
them to persevere in the fortification of the town, and
empowers them to apply for this object all the revenues
derived from taxes levied on the bakers, butchers, and
other shopkeepers, as was done in Rheinberg and Ner
dingen. In order also that the walls, gates,' and towers, as
well as the streets, ditches, and ramparts, might be finished,
Archbishop Henry v. Virnenberg allowed a tax to be im
posed for four years on all articles of food, especially meat
and bread. Although the town and lands of Kempen
were pledged for a time to Count Diethrich Luf. v.
Hiilfrath, yet the internal organisation was so actively
developed that on Whit-Monday 1322 the burghers
elected their representative council, and during the same
year the Archbishop summoned them, together with

THE BUILDING OF THE CITADEL. 83

representatives of the lands, to attend a council at
Neuss.1 From this date there is a regular and more explicit
history of the town, which renders it possible for us to
give a somewhat more definite account of its condition
during the childhood of Thomas a Kempis. In the centre
stood the citadel, and a fosse around it. There were
probably two, if not three, fosses ; for in the record it
speaks of ' extremum fossatum,' and again of the ' medium
fossatum.' 2 There was also an outer wall of some extent
erected round the fortified walls of the town in the time of
Archbishop Dietrich v. Mors, which enclosed many waste
places which were without houses, but were afterwards
built upon, as is testified by the names of two streets
having the appendage to them ' on the meadows.'
In the year Thomas was born, i.e. in May 1380, the
foundations of the citadel were laid by Frederick v.
Saarvenden and completed in four years under the direction
of John Hundt, one of the burghers. This was deemed
necessary both to restrain the burghers from following the
example of other towns in rebelling against their lords,
and further also to protect the town, as well as the tithe
lands, from the hostile inroads of depredatory bands.
Iii.mediately after the citadel was finished, and during
the first half of the fifteenth century, this fortified place
was used as a prison for the knights and their retainers
that were taken captive in the constantly recurring petty
feuds of those times. The plundering expeditions of
Count Engelbert IV. of Mark, a sort of freebooter, proved
the great necessity there was of such a well fortified
stronghold. To avenge the disgrace of the imprisonment
of his brother Adolphus of Cleves, he came into the
neighbourhood with his band of followers and committed

1 See Nachrichten iiber Thomas & Kempis, nebst einem Anhange von
meistens noch ungedruckten Urkunden, von J. Mooren, Pfarrer in Wachten-
donk. Crefeld, 1855, pp. 14-17. See also copies of documents at the end of
this book.
2 Mooren, Nachrichten ii. T. a, K. p. 17.
G2

THOMAS A KEMPIS.

serious devastations. This was in the year 1392, when
Thomas was about twelve years old. It was in the month
of August, when the barns were full and the grapes were
ripe for the vintage. He stopped about nine days, attacked
various places in the surrounding country, and did much
mischief. It was a regular plundering expedition ; for he
squeezed out of the people 10,000 goldens and 200 cart
loads of wine, besides carrying other things away with
him. His appearance caused great consternation in
Kempen, and every available citizen capable of bearing
arms, among whom doubtless was the father of Thomas,
stood prepared to make a good defence. Putting on,
however, a bold front, and the place being well fortified,
Engelbert hesitated to attack it, and finally drew off from
the neighbourhood without making any assault upon the
town ; so that the people of Kempen got off with a fright,
without being pillaged.1
The house where Thomas lived with his parents was
near the old cemetery in the neighbourhood or precincts
of the ancient Church of St. Peter. Though they were
poor and had to labour diligently, as well as to use great
economy, for their daily sustenance, there is every proba
bility that the house they lived in was their own. In the
register or archives of the town there is a record that in
the year 1402 John, the elder son of John Hemerken,
sold, on behalf of himself and his brother Thomas, their
house at Kempen adjoining the cemetery. A certified
copy of this record of the sale of the house is given by
Pastor Mooren as attested by two witnesses or actuaries
of Kempen.2 We hear little or nothing of the father or
1 Mooren, Nachrichten ii T. a K. p. 18.
2 ' Anno 1402, Reverendus Pater Joannes Malleolus seu Hemerken
Thomae de Kempis germanus pro se et fratre suo Thoma aedes suas Kempenae
prope Ccemeterium sitas vendidit, uti haec infra notata formalia, quae ex Ar-
chivis Electoralis Judicii Civitatis et Satrapiae Kempensis Archidicecesis
Coloniensis inferioris in conspectu Claiissimorura D. D. Georgii Theodori
Vasmer Praetoris et Joannis Henrici Molanus Judicii hujatis actuarii ac duorum
scabinorum 7 ma die Mensis Martii 1744 fideliter desumpsi evidenter edocent
hujus tenoris : —
' Herr Johann Hemerken, Priester Canbnich von den Rugulieren, pro

HIS FATHER'S OCCUPATION. 85
mother of Thomas after he leaves Kempen, but we infer
from the record alluded to above that at the time of its date
they were both dead ; and. as the brothers were living
together in the new, but small and very poor Monastery
of Mount St. Agnes, near Zwolle, neither of them had need
of the house ; and as, moreover, by the vow of poverty"
neither of them could retain possession of it, however small
the value, they had evidently determined to sell it, and
give away the proceeds to some charitable object — most
likely to supply the necessities of their own monastery,
which was very much in want of support.
We are told that the father of Thomas a. Kempis
cultivated a small farm, and at the same time followed
the trade of an artisan. Whether he cultivated the farm
on his own account or as a labourer is somewhat uncertain.
It was formerly the custom for the more wealthy owners
to hire labourers to till small portions of their land, and to
take the produce ; and it is probable that the father of
Thomas was one of those thus employed ; most likely he
took this work to fill up his time and eke out a livelihood,
for which his craft did not suffice. Old Hemerken's trade
is thought to have been that of a worker in gold and silver,
or a maker of belts. Either of these trades would require
the use of a hammer ; and some suggest that from the use of
this, either by himself or his forefathers, he obtained the
surname that he bore. Such tradesmen were always found
near to some well-attended church, in order that the clergy
and pious worshippers might be able to buy little articles
for gifts and offerings ; and Mooren observes that this
supposition seems the more likely to be correct as Thomas
himself so accurately and artistically describes the crown
of St. Agnes in one of his sermons to novices (iii. 8, sec. 4).1
Though this is to some extent a conjecture, it seems certain
that the father of Thomas was engaged in some such like
se et Thoma suo fratre vendidit et transportavit domum suam gelegen zu
Kempen ahm Kirchhoff negst Telen terMeerhaus, 1402 fer. 3 post Lam.
berti. '- -Nach richten, p. 233.
1 Ibid. ch. ii. P. 32.

86 THOMAS A KEMPIS.

employment. And though Thomas was early inclined to
learning, and was much encouraged in it, yet was he not
allowed to spend all his time thus, but was required to
help his father in both the field and the workshop, so that
he became inured to manual labour betimes, and was not
.suffered to spend his leisure in idleness. The gardens of
the town are also often mentioned in the ancient records,
and as most of the burghers possessed a plot, it is probable
that the father of Thomas had one of them, to which in
spare moments he would resort with his son. These small
details help to give us some idea how the youth time of
Thomas was spent ; learning in his tender years to be
useful to others — to be always employed in some profitable
work, even whilst he kept his mind exercised, and attended
to the duties of religion with all his heart and soul.
The condition of affairs and the manner in which they
were carried on at Kempen during the boyhood of Thomas
a Kempis may be gathered from several circumstances, and
historical events which are recorded, The government of
the town was carried on by two burgomasters, who with
the city councillors formed a corporate body for the
management of all affairs connected with the interests of
the citizens. One of the burgomasters was elected by the
council from among its members, and was called the council
burgomaster. The other was elected every year in Christmas
week, by the town representatives, as their leader. He
was called the communal burgomaster. Ex-burgomasters
remained as members of the council. When the council
resolved on undertaking any matter, the burgomasters
were deputed to have it carried out, and the representatives
of the people held a supervision over it, gave advice, and
suggested alterations and improvements.
In all legal matters the town and the country formed
one community, and had only one court of justice. Justice
was administered in the court house, or Stadhuis, as it is
called, between the church and the market-place. The
Archbishop -of Cologne was the nominal head of the
magistracy, but he usually delegated the discharge of its

THE CHURCH AT KEMPEN. 87
functions to an official. When Thomas first saw the light
of day, this post was filled by the knight Engelbert von
Orsbeck, who became the real ruler of the city. The sit
tings of the court were often held beneath the luxuriant
walnut tree in the private grounds of the Archbishop.
There were various guilds of tradesmen, who held the sway
in their several kinds of business. Such were the guilds of
the smiths, the carpenters, and the bakers. The consump
tion of meat at one time became so considerable that the
' flesh bank ' was raised to the rank of a royal corporation.
The appearance of the church at Kempen, which then
existed, and to which Thomas was wont to go with his
parents— as represented on an old civic seal — was somewhat
heavy, and of Romanesque architecture. There was a
square tower, surmounted by a low conical roof which
rose above the rest of the building on the north side ; on
one side of the church roof there were two wide windows,
and beneath them there was an entrance, and on the other
side of the church there were four windows and another
entrance. Besides the high altar, there were several others
which had been added from time to time. There was one
dedicated to St. Mary, another to St. Catharine, another
to St. George, and a fourth to St. Nicholas. The clergy
house, with all its buildings, was close to the church, and
had been erected in A.D. 1337 by means of the liberal
bequests of Gotifried Kessel, or Kettel — a rich childless
old knight. The clergy that served the several altars had
to assist their superior, the rector, not only in the services
of the church, but also in the cure of souls. And when
they wished to take the Holy Sacrament to the sick and
dying in the country they were provided with a horse.
The parishes of Oldt, Hiils, and Vorst originally be
longed to Kempen ; they however had chapels of ease, and
were possessed of rectors, who enjoyed certain distinct
privileges. A complete parochial system seems to have
been established, only so far restricted that these rectors
could not consecrate, and were obliged to attend with the
candidates for holy orders at the parochial synod at

THOMAS A KEMPIS.

Kempen. The synodical judicature, before which all cases
of public offence or scandal in the church were tried,
and punishment awarded, held its sittings every Thursday
at midday in the parish church, the rector being president.
There were at that time no regular monasteries in Kempen,
only a few isolated attempts at fraternal bodies. The
Carmelite Fathers had a residence in the precincts of the
church, and the Dominicans in the Neu Strasse. The
Cistercians and the Benedictines had also settled in Kem
pen. The post of sacristan was considered an office of some
importance in Kempen ; and after the death of John von
Lint the Archbishop commanded that it should be be
stowed upon John Hundt, one of the first burghers in
Kempen, and the builder of the citadel, which was com
menced and completed whilst Kempis was living there as
a boy. Like other towns of smaller or greater importance,
Kempen then possessed its public school. From the old
chronicles we learn that on every anniversary of the dedi
cation of the Altar of St. Catharine, it was decreed that the
altarist of the same should give a feast, to which he had to
invite the rector, his fellow altarists, and the schoolmaster.
In 1 37 1 a certain Theodorus is mentioned as Clericus
Rector Scholarium : the following year, however, he was
appointed rector of the altar dedicated to the Virgin, and
we hear no more of his scholastic labours. At the synodi
cal judicature for 1392, just before Thomas left Kempen,
the name of Henricus appears as Rector Scholarium, and
he was doubtless for a time the preceptor of Thomas ; and
it is probable that one Jacob Welinch might have also, in
some degree, had this honour.
It would be interesting to learn more respecting the
history of these partly clerical and partly secular schools ;
but, without searching into details, it may be sufficient to
know that, as far as it can be ascertained concerning the
foundation schools of those times, they were principally
designed to train young boys as choristers ; in addition to
which the greatest attention was paid to reading Latin

THE SCHOOL AT KEMPEN. 89
well, and to a cursory knowledge of the language, together
with a little writing and the learning by heart a few
prayers and Church hymns. As the services of the church
were in Latin, this kind of instruction was needed for the
choristers. The school teachers in those days were taken
from the rich burgher families in Kempen, most of them
having received deacon's orders, while some of them were
married men.
That Thomas attended the school of his native town is
evident from his speaking of Gobelin as his schoolfellow
at this place.1 His parents' house was situated in the close
near to the school, which was not far from the church ;
and his reverent spirit even in childhood drew him to the
services of the church, and gave him an ardent desire to
learn what was necessary to enable him to join in them.
Both these circumstances point towards his attending the
town school. Moreover, unless he had received some
preparatory instruction there, which caused the bent of his
mind and of his future ability to be manifest, his parents
would scarcely have formed the resolution to send him to
the higher school at Deventer. And had he been utterly
ignorant of the rudiments of learning, he would most likely
have confessed it in the account he gives of what he learnt
while under the care of Florentius.
It comes within the compass of the time when Thomas
was still at Kempen to note, in passing, a significant fact,
which shows that it was not without its learned men.
Among the thirteen doctors of the Sorbonne who opened
the newly established University of Cologne on the fote
day of the Three Kings, A.D. 1389, and delivered lectures,
one of them came from Kempen. His name was Alexander
de Kempena ; but little is said about him further than
that he belonged to a preaching order. Another notable
circumstance worthy of being recorded is, that the plague
which caused such fearful devastation in the surrounding
1 ' Qui cum eo in patria scholas visitaverat . . . vobis cum coaevulis in
ccemeterio more scholarium ludentibus.'— Rosweid. Vind. Kemp. Vita Gobelini,
p. 123.

oo THOMAS A KEMPIS.
country in the fourteenth century entirely spared Kempen .
Notwithstanding their escape, however, from the pestilence,
which should have caused them to be the more merciful
towards others, the citizens rose up against the Jews. From
this it is evident that there was a Jewish community in the
town of Kempen, as appears also from one of the streets
being called after them. In various parts of the country
the Jews had dreaded the coming of a storm which was
gathering against them. From a chronicle dated as far
back as September 1347 we learn that many of them had
taken flight. But years afterwards some of those who
remained in Kempen were accused of having forged the
sheriff's seal, in order to spread false reports, so as to make
gain out of the citizens ; and for this- — whether true or not —
two of their number were seized and burned to death in
the meadows outside the town. And from other old
chronicles it would appear that the Jews were eventually
altogether expelled from Kempen.
There is some probability also that a little attention
was given to the fine arts in Kempen, especially to painting.
We know that Thomas a Kempis's elder brother John was
very expert in illuminating missals with miniatures.
Moreover a fellow townsman whom the latter admitted to
the Monastery of Mount St. Agnes before Thomas came
there, not only understood this art, but also painted beauti
ful pictures of the saints for the high altar of the chapel.
But whether they learnt their art at Kempen itself is
uncertain. It must be remembered, however, that towards
the close of the fourteenth century the schools of art at
Cologne had reached a high state of proficiency.
There were charitable people living in those days also
in Kempen. During the childhood of a Kempis one of
the most important and useful institutions of his native
town was founded. A rich burgher named John von
Bruchhusen gave up his own house in the market-place,
together with other adjacent buildings belonging to him,
for the erection of a hospital, which he richly endowed.
There was a poor-house also, where the indigent and infirm

THE LATER FORTUNES OF KEMPEN. 91
were received and cared for ; while from another institution
other poor people were supported by alms, given to them
in the church every Monday. Some years afterwards
alms were given on Fridays also.
We find no intimation in the old records that the father
of a Kempis took any share in the government of the
town, or in the dispensing of alms or clothing to the poor.
This seems to corroborate the statement that he belonged
to the poorer classes ; for though he might not seek alms
for himself or his family, he was one of those who were not
called upon to take a prominent part in town matters, and
preferred remaining unnoticed. It was impossible, however,
for him to avoid taking his share in the sittings of the
people or Lwer burghers ; nor could he escape taking part
in the armed defence of the town when occasion required,
for every able-bodied man was in request in such emer
gencies. He was necessarily concerned in all the measures
and movements astir and fostered for the prosperity,
protection, and well-being of the community ; and though
his name does not occur in relation to any of these things,
they were matters of such interest that they would more or
less form the subject of conversation in the humble house
hold of John Haemmerlein when Thomas, his son, was
present.1 Having given some particulars of the origin of Kempen,
and various annals of the town, which relate chiefly to the
period when Thomas lived under his father's roof, I do
not feel warranted to enter at any length upon the subse
quent history of the place. A few sentences may therefore
suffice to put the reader in possession of its future history.
It was subject to many sad changes, chiefly those of war.
It shared in the troubles of the Thirty Years' War. In the
year 1 64 1 hostilities had commenced in the Archbishopric of
1 Many of these particulars are drawn from Mooren's Nachrichten iiber
Thomas a Kempis. From what we learn, he was well qualified to give such
information. He is in error, however, when he states as a remarkable fact, that
Thomas a Kempis saw the light the same year that Tauler was taken from it ;
since it is generally acknowledged that the latter died in the year 1361, while
Thomas a Kempis was not born before 1380 or 1379.

92 THOMAS A KEMPIS.
Cologne, on the part of the French and their hired Hessian
and Weimar troops under General Guebriant. After the
taking of Nerdingen, Jan. 14, 1642, the battle of
Hiickelsmey took place, on the border between St. Tonis
and Crefeld. Those engaged were the allies already men
tioned and the Imperial troops under General Lambris,
ending in the defeat of the latter. The news of defeat
spread dismay throughout the country, and the Elector
was greatly disturbed. After the burning of Grefruth, the
enemy's vanguard arrived at Kempen on January 21, which
in prospect of war had resisted the proposals to make
stronger fortifications and have an increased garrison ;
therefore both burgomasters were taken to Cologne and
forced to pay a fine of one thousand Reichsthalers.
When besieged by the enemy a heavy fire was directed
on the town between the Peter, Ellen, and the Kirk Gates,
and on the eighth day the enemy's artillery succeeded in
penetrating a great tower in the vicinity of the Ellen Gate,
by which nearly the whole of the Ellen Street was de
stroyed. Altogether three hundred and seventy-five can
non-balls entered the town. Seeing no chance of holding
out, the burgomasters consented to capitulate, and signed
the deed of surrender at the Cow Gate. The commandant,
who had very bravely defended the town with a force
of three hundred and fifty men, would not agree to the
capitulation, withdrew to the northern end of the forti
fications, and finally took refuge in the castle itself, but
was obliged at last to yield to the superior numbers of the
enemy. Through the intervention of the King of France
Kempen was handed over to the Hollanders, who only
held it one year, treating the inhabitants very badly ; and
in 1643 the Hessians came again. Kempen sustained two
more severe sieges in 1671 and 1672. Other changes
followed, and eventually its walls were demolished, and the
town sunk to a very low ebb. It has, however, gradually
revived of late years, and is now a thriving place.
Such are some of the particulars of interest regarding
the town which was the birth-place of the celebrated

KEMPEN RENDERED FAMOUS. 93
author of the ' De Imitatione Christi ' and from which he
took his name ; and it is through him, and the veneration
and esteem in which his memory is held throughout the
whole of Christendom, that the town of Kempen has been
rendered famous.
When a Kempis was about thirteen years old he had
to leave Kempen to pursue his studies elsewhere. In
another chapter we shall follow him to his future destina
tion.

94

CHAPTER IV.
A Kempis proceeds to Deventer — A description of the town as it is at present
and as it formerly existed — A Kempis finds his brother at Windesheim —
Recommended by him to Florentius, who kindly receives him — Eventually
lodges with a godly matron — A Kempis attends the Great School — Some
Account of Boheme the Master, and his friendship with Florentius — A
school of a similar kind at Zwolle under John Cele — The character and
discipline of these schools — An account of John Cele by a Kempis — A
Kempis received among the Brothers of Common Life — His admiration of
the members of this society — Their chief occupation in transcribing
books — Some idea of the constitution and arrangements of the Society.
John Haemmerlein the elder, and his wife, having care
fully and affectionately trained and brought up their son
Thomas to walk in the ways of holy obedience, now deter
mined to send him to Deventer, that he might be further
perfected in his education, and probably with the hope that
he might eventually be enabled to enter the ministry of the
Church and serve God in such a holy calling. At that time
there was a celebrated Public School in this place, and
students came thither from all parts of Holland and from
other distant countries. There was also in the same town
the newly constituted Society of the Brothers of Common
Life, to which allusion has been already made, and was
then in great repute, which fostered the religious life, and
gladly held out a helping hand to earnest-minded young
men who were needy and unable wholly to support them
selves, but who showed some ability for learning. Besides
providing them with the shelter of a pious home where they
would be faithfully and lovingly tended, and incited to a
life of holiness and virtue, they afforded them some means
of subsistence, and to some extent provided payment for
their instruction whilst studying at the Public School ; hold
ing out to them, at the same time, the prospect of finding

PROCEEDS TO DEVENTER. 95
them some suitable employment, whereby they might per
manently support themselves. The Public School at De
venter, and the Community of the Brothers, though sepa
rate institutions and wholly independent of each other,
were brought into close contact, and rendered the one to
the other most essential service in carrying out the designs
each had in hand. Some of the Brothers especially quali
fied for the work would assist in teaching the youths of
the school, and encourage them in good ways ; and while
some of the scholars who showed signs of piety and ability
were to a certain extent assisted by them, the schools in
turn furnished the Brotherhood with new and youthful
members to be instructed in their own zealous ways of
religion and to be taken into their fellowship ; many of
whom afterwards wrought much good and became orna
ments of the Society.
Thomas's elder brother John had been sent to Deventer
some years before to receive instruction at the school, and
had met with much help and encouragement from the
Brothers. The good reports that his parents had received
of him from time, to time were very satisfactory, and
showed that he not only had made great advance in learning,
but that he was in great favour with the Superior and
the other Brothers. He had already been admitted as a
member of the Society, and was now in a position not only
to support himself, but to instruct others — if he did not
even in some degree contribute to the support of the poorer
scholars in the school. What better course, then, or one more
likely to conduce to the advancement of Thomas, their other
son, in every way that they might desire, could his parents
take than to send him to the same school at Deventer, since
there was a prospect that he might receive some support
or encouragement from his brother, if not directly at first
from the ' Brothers of Common Life ' ? It is probable that
John a Kempis, as he was called, had urged his parents to
send his younger brother to this place, or that there was
some understanding that he should come when old enough.
It is evident, however, from what afterwards transpired,

96 THOMAS A KEMPIS.
that there had been no recent communication between
them about this matter. The means for corresponding
between distant towns were difficult and uncertain in
those days, and his parents were ignorant of the change
John had been induced to make when they sent their
younger son away. But another reason is given why they
were further encouraged to send their son to this place,
viz. the excellent accounts they had heard of the kindness,
learning, and piety of Florentius, who was at the head of
the ' Brothers of Common Life.'
We can better imagine than describe the feelings of
both the parents and their son at parting. The lad had
now arrived at a most interesting age, and had doubtless
been a great comfort and delight to both his father and
mother. They had watched over him from his very cradle,
they had endeavoured as far as in them lay to instil into
his mind sound principles of a truly religious life, and they
had seen him grow up under their eyes with a youthful
ardour for the things of God rarely witnessed. How, then,
could they help doubly loving him, and consequently feel
the more in parting with him ? Nevertheless it was no>
doubt cheerfully done. Other parents were willing to part
with their children for some hope of worldly advancement.
Why should they not freely give up their son Thomas, and
even speed his going from them, when in all likelihood it
would promote his growth in grace, as well as enable him
to gain higher qualifications for a life of devotion in God's
service ? And who can wonder that, though the youthful
Thomas should grieve for awhile at leaving his beloved
parents, he should yet, like a young athlete, be eager to try
what he could do — what his powers were — eager to see
and join his brother, and to prove himself worthy of the
hopes his parents entertained for him ?
There were two ways in which Thomas might go to
Deventer — one by the road, from village to village, and
so on to the place ; or he might go to the Rhine, and
take some boat going northward as far as Arnheim — but
either way the journey would occupy him some days.

AN ACCOUNT OF DEVENTER. 97
I, however, took a much easier route than either of these
when I left Kempen for Deventer — that is, by the railway
— staying all night at the beautiful town of Arnheim, on the
banks of the Rhine. On my way to Deventer next day
I passed through the town of Zutphen, which, as we
shall see presently, furnished some worthy members to ' the
Brothers of Common Life.'
Deventer, to which Thomas bent his steps, is the chief
city of Overyssel, in the lower Netherlands, in the Diocese
of Utrecht, and is about twenty-six miles from Arnheim
and sixty from Amsterdam. As Deventer is the place where
a few of the most important years of Thomas a Kempis
were spent, as well as the centre from whence sprang a
great religious movement, about a hundred and fifty years
before the Reformation, 1 shall give some further account
of it here.
The whole of the district which is now called the
kingdom of Holland belonged at that time, and for many
years afterwards, to the German Empire. The most
powerful prince of the country was the Bishop of Utrecht,
and among his vassals he numbered the Counts of Holland,
Gelder, and Cleves. The political state of the lower
Netherlands during the fifteenth century was on the whole
an unhappy one. The several provinces of Holland,
Utrecht, Gelderland, Overyssel, and Friesland were in
cessantly disturbed by violent internal quarrels. Only a
few' burgher cities succeeded in keeping themselves free
from party strife. Following the example of those living
in the southern provinces of Brabant and Flanders, they
devoted themselves more exclusively to promoting their
shipping interests, their commerce, and their weaving, and
gave less heed to political disturbances. Deventer, Zwolle,
and Kampen, the principal towns in Overyssel, were
among the number ; and this raised them to such an un
usual position of prosperity that they soon outstripped
their neighbours in riches, territory, and power.1
1 Mooren, Nachrichten iiber T. a K. pp. 35, 36.
VOL. I. H

98 THOMAS A KEMPIS.
.The country round Deventer is like that of Kempen,
flat and uninteresting : you can see but a small portion
even of the town as you approach it by the train. It is
a much finer place, however, and of more importance at
the present than Kempen, since it has several good streets,
having capital shops in them, and other well-built streets
with private houses. There are moreover four squares or
open places ; and in the centre of one of them is the great
Cathedral Church called St. Lebuin, wich its large massive
tower. It is a fine edifice, in the Gothic style, and was
built A.D. 1040, and consequently was in existence when
Thomas went to Deventer. It is now used as a Protestant
church, though previous to the Reformation it was, of
course, in the hands of the Roman Catholics. The
people, however, greatly incensed at the irregularities
which then prevailed in that Church, and at the want of
sympathy and interest exhibited for the welfare of their
souls, and feeling that they had a greater right to their
own place of worship, over and above that of the adherents
to a foreign Church, were induced to make the change
they desired. The reform here and in other parts of the
country was, however, unhappily, not carried out in ac
cordance with ancient Catholic principles, or with such
regularity as in the Church of England at the Reforma
tion. The tall pillars in the interior of the church ascend
to a finely vaulted roof, and give the whole building a
most spacious appearance. It is, however, whitewashed
throughout, if we except the pulpit— which is in the centre
on one side, having the pews facing round it in front— and
parts of the organ. The Hollanders seem to have an
innate love for white. Is it because it is an emblem of
purity ? Perhaps more likely because it gives a sense of
cleanliness. It has, however, a cold appearance in com
parison of many of the Roman Catholic churches, which
give a better idea of holy worship, and are not so exces
sively decked out, or so offensive in other respects to the
eyes of the Anglo-Catholic, as some of the churches in
Belgium and other parts of the Continent.

SITE OF THE SCHOOL AND BROTHER-HOUSE. 99
When I visited the place in 1875 I should have found
some difficulty in prosecuting my inquiries had it not been
for the kind help, and directions to sources of information,
which I received from Dr. L. A. Burgersdyke, the head
master of the Public School there ; the Rev. Dr. Junius,
one of the preachers at the Collegiate Church ; and Dr.
von Eyk, the librarian of the ' Bibliotheke.' The me
morials of Thomas a Kempis, or of 'the Brothers of
Common Life,' are, however, necessarily few. The site of
the old school was pointed out to me,1 and part of the old.
wall which still remains ; the rest of it is entirely new, and
the building wholly different in its arrangements. It is
satisfactory to find, however, notwithstanding the changes
time has wrought — and they have been many in that
country — that on the very site of the schools where Thomas
perfected his education there is still an excellent Public
School. The Brother-house, which was built after Thomas
left Deventer, chiefly by money one of his friends be
queathed, has entirely disappeared. The site of the chapel
formerly belonging to the Brothers is now occupied by a.
Roman Catholic church, in part of which some of the old
walls may be yet seen. The cure" was absent, so I was
unfortunate in not gaining more information, such as I
expected to do in this quarter. The house in which Father
Florentius lived was near this, for the garden where he
used to walk with Thomas and the other members of the
Brotherhood must have been at the back of this church,
looking towards the spot where the railway station now
stands, but bounded by the stream which runs between.
In the ' Bibliotheke,' which is on the upper floor of the Hotel
de Ville, we found a fine old MS. psalter, with several other
manuscript books which had formerly belonged to 'the
Brothers of Common Life.' But, singularly enough, the
library did not contain a single manuscript copy of the ' De
Imitatione Christi,' or any other manuscript written by the
hand of Thomas a Kempis. A thriving trade is here carried

Here Erasmus was also taught, many years after Thomas left the place.
h 2

ioo THOMAS A KEMPIS.
on ; several manufactories of various articles exist, some of
which are aided by the steam engine. The place is noted
also for a kind of spice bread, which is made in large
quantities. Upwards of 400,000 loaves of the ordinary
quality are annually turned out, in addition to the large
number of a finer sort, which are exported to the East and
West Indies. There are several pleasant walks along the
banks of the river Yssel and in the neighbourhood, the
principal one being the Worp, where in fine weather the
band of the National Guard plays many lively airs.1
When Thomas entered the city it presented a somewhat
different appearance to what it does now, being then also a
fortified place. From an old plan of the city wherein you
obtain a bird's-eye view of it, as it then was, it is seen, that
in addition to the walls of the city, with its five large gate
ways, it had an outer wall for defence, with watch towers
at regular distances. The river Yssel flowed close by on
one side, and a deep moat or fosse went nearly all round
the remainder of the walls. On the north-west side the
outer wall and the fosse took an extra circuit and enclosed
ten wind-mills for the use of the citizens. The very year
that Thomas went to take his place in the Public School
the country was in a state of great excitement. The
Prince-Bishop of Utrecht had died, Florentius van Weve-
linghoven, a man who had been much connected with the
beginnings of the new religious movement that had taken
place, and was very anxious for the welfare of souls, but
not distinguished for his learning. It is recorded of him
that such was his ardour in prayer, that it at times exposed
him to the ridicule of his clergy ; but upon being made
acquainted with this his only reply was, 'What wonder
is it that, seeing I have many sheep, I should make many
prayers ? ' 2 But scarcely had he passed away from his
earthly career than the Count of Holland and Zeeland —
Albert von Bavern— and William, Dukeof Gelderand Jiilich,
marched against Utrecht with considerable forces, both of
1 P. Plantenga, La Hollande, pp. 103, 104.
8 Neale'b Janscnist Church, p. 76.

SEEKS HIS BROTHER JOHN. 101
.them desiring to fill the vacant see with a nominee of their
own. The candidate supported by Albert was Roger von
Bronkhorst, a cathedral dignitary of Cologne. Duke Wil
liam, however, wished to appoint Frederick von Blankenheim,
Bishop of Strasbourg. Upon this a keen strife ensued
between the electing clergy as to which of the candidates
should be chosen to be the Bishop. Each of them had
a party that warmly supported their claims. At length
Frederick von Blankenheim received his authority from
Pope Boniface IX. to fill the vacant see. After he had
entered upon his episcopal duties, he is reported to have
exercised a firm, but still a beneficial rule for thirty years.
Clothed with temporal power as well as spiritual authority,
he conquered the Frieslanders, subdued the province of
Drenthe, and crushed a revolt in his own capital which
threatened to become dangerous. The Chroniclers of the
Monasteries of Windesheim and of Mount St. Agnes — that
of the latter being Thomas himself — speak most highly in
praise of Bishop Frederick von Blankenheim. They call
him ' the father of the Land,' ' a pillar of the Church,' ' a
protector of all good men,' and ' his reign as the golden
age.' Beneath his fostering care his subjects enjoyed peace
and quietness ; many monasteries were founded, and the
schools of Deventer and Zwolle, meeting with his support
and approval, flourished greatly. His last words on his
death-bed, that he would be sorely missed, were indeed
verified. He died on the 9th October, 1423, at his castle or
Horst.1 Having arrived in the city, the first thing Thomas had
to do was to inquire for his brother John : great however
must have been his disappointment ro find that he had
left the place, and was not likely to return. Here was a
difficulty which Thomas had not counted upon, and he was
in some perplexity what to do. A new institution, accord
ing to the express wish of their patron, Gerard Groote, had
been lately founded, of Canons Regular, of the Order of St,
1 Mooren's Nachrichten iiber T. a K. p. 36.

102 THOMAS A KEMPIS.
Augustine, by the Brothers of Common Life, at Windes
heim, an account of which will be given later on ; and
Thomas's brother had been chosen to be one of the six
first Canons, and had consequently gone to live there.
Should Thomas proceed further, and endeavour to see his
brother, and act upon his advice ; or should he make him
self known to some of the fraternity among whom his
brother had lately been living, and trust at once to their
kindness ? Not only did he need some direction about
pursuing his studies at Deventer, but what he had to con
sider at once was how he should maintain himself at the
first ; for, since his parents could give him but small tem
porary help, he had little or nothing to live upon. This
was, however, no discouragement to him, for he was fully
persuaded in his mind that in some way or other he should
be sufficiently provided for, since, in addition to the advice
of his parents, he was conscious that his design in coming
here was sincere and upright before God, and that He
would not forsake him in the hour of his need. After some
little consideration, he appears to have acted on the former
suggestion, as the place could be reached in less than a day ;
so after a little rest and refreshment he again started off to
seek his brother.
The religious Society founded at Windesheim, where
Thomas went in search of his brother, as it was the first
monastery of the Canons Regular founded by ' the Brothers,'
so afterwards it became the centre of numerous other like
institutions, or monasteries which sprung from it, and was
the place where the Chapters of the Canons Regular belong
ing to them were wont to meet annually — representatives
from the various Houses, near at hand, and in distant parts,
being sent there. John a Kempis, as he was called, was
at this time about twenty-eight, and consequently about
fifteen years older than his brother, whom he had probably
never seen. When Thomas, then, had found him out, and
made himself known, the new and youthful canon of Win
desheim was agreeably surprised, and gazed upon his
brother with no small delight and interest ; and there is

HIS INTERCOURSE WITH HIS BROTHER. 103
every reason, from what is said, to believe that he gave him
a warm and affectionate greeting.
Loving inquiries had to be made first about the old
people at home, their beloved parents ; then Thomas ac
quainted his brother with the object of his visit, and that
it was by his father's advice and direction he had come to
him. John, wishful to know more of his brother's mind
and disposition, entered into loving and fraternal intercourse
with him, and soon found that the earnest desire of his
heart was to devote himself to God's service. John him
self was deeply imbued with the love of God and the
desire to spend his life in the service of Christ, and it much
rejoiced his heart to see his younger, and probably only
brother, coming forward and presenting himself as a young
recruit in the noble army of Christ's soldiers. With deep
interest he listened to all the pious youth had to say ; he
entered keenly into the project for furthering his education
at the public school of Deventer; he greatly encouraged
him to persevere in the course of life that he had in view,
and which had been marked out for him ; and promised
to render him what assistance he could.
Such a meeting of such brothers must have been touch-
ingly sweet and sacred ; much had they to say to' each
other ; the elder one telling the younger how he might hope
to succeed, and what kind of a life he would have to live, as
well as assuring him of the blessedness of pursuing and
embracing a life given to God with his whole heart : it may
be that he held out to him the hope that they might one
day live and labour together in the same monastery — which
indeed afterwards came to pass — and be able to strengthen
each other by devout intercourse and loving fellowship.
Be this as it may, when Thomas took leave of his brother
to return to Deventer, the latter gave him a letter of in
troduction to Florentius, the Rector or Superior of ' the
Brothers of Common Life,' warmly commending his
brother to his care and regard.
Arriving again at Deventer, with a heart the more in
flamed with devout affections through the loving intercourse

io4 THOMAS A KEMPIS.

he had held with his brother, Thomas went and knocked at
the door of the house where Florentius lived, and upon
being ushered into his presence presented his letter of
introduction. Florentius was still in the prime of life, but pale and of
a thoughtful countenance, enfeebled through ill health, and
of a delicate frame. He was clothed in a long garment of
ordinary coarse grey cloth, which reached down to his
ankles, with a belt round his waist. Florentius seems to
have received Thomas very kindly and compassionately ;
and being possessed of a keen insight into character, took a
particular liking to the youth from the first. It may be
that he was partly prepossessed in his favour through the re
commendation of his brother, who was held in high esteem
among them, and with the hope that another youth from
the same pious home at Kempen might eventually prove a
valuable accession to their community ; but there was a
peculiarly modest, devout, and quiet demeanour about the
lad which especially seized the fancy of Florentius ; and
without any hesitation he took Thomas into his care, and
provided a temporary accommodation for him in his own
house ; he had him to his table with the rest of the Brothers
living with him, got him placed in the school, and supplied
him with necessary books. This enabled Florentius also to
gain a greater insight into the opening character of Thomas,
to personally direct his studies at the beginning, and to give
him some useful and earnest counsel in pursuing his
academical course.
Here he came at once, just for awhile at the first, into
the very bosom of the religious Society of what was termed
' the Modern Devotion.' Here he saw reverend and pious
men, some older than their Superior, but all paying due
deference to him, some younger of saintly appearance, but
all clothed alike; some few, however, wore their garments
down only to the middle of the leg ; these were the lay
members of the little community ; the others were ordinarily
called Clerks (clerics) or Fathers. From most of them he re
ceived a kind word, and one or two took special notice of him.

HIS INTRODUCTION TO FLORENTIUS. 10;
This doubtless was to some extent for his brother's sake,
who had lived in close communion with them ; so it made
Thomas feel at home as it were, and truly thankful. Being
brought into daily contact with the Superior, and with
these other men, eminent for their piety and learning, he
had frequent opportunities of listening to their discourse,
and observing their habits and ways of life, which failed
not greatly to impress him, and made him ambitious to be
come like them. It made him eager to begin his studies in
earnest, and filled him with the pious resolution to seize
every opportunity he should have of fitting himself right
well for future usefulness in the service of God.
His stay in the house of Florentius, however, was
necessarily not of long continuance. After awhile the
Superior obtained a lodging for him in the house of a pious
and benevolent lady, where he was sheltered and maintained
with several other students ; Florentius still watching over
him with fatherly interest. This is one of the few portions
of his life about which Thomas himself speaks ; it is briefly
given, and we shall let him tell his own story. He is led to
do this incidentally, in a sort of introduction to some short
sketches which he gives of several of the first members of
the Congregation of the Brothers at Deventer.
' When I came to Deventer,' he says, 'for the sake of prosecuting
my studies in the years of my youth, I inquired the way I should
take to the Canons Regular at Windesheim. And having there
found my brother, living with the said Canons, I was induced by
his counsel and encouragement to apply to that most reverend of
men, Master Florentius, a vicar of the church of Deventer and a
devout priest, the sweet fragrance of whose fame had already
reached the upper provinces (that is, of Germany at that time) and
already had inspired me with a reverential love of him ; since I
frequently heard a great number of students speak well of him, and
of the excellency of his instructions in divine things. Everyone
who saw him or heard him acknowledged him to be a truly
religious man ; for in the eyes of all men he was full of grace,
being a true worshipper of God, and a most devout reverencer of our
holy mother, the Church. When I came, therefore, into the pre
sence of this reverend Father, he, being at once moved with pity
towards me, kept mc for some little time with him in his own

106 THOMAS A KEMPIS.
house, and there he prepared and instructed me for the schools, '
giving me, moreover, such books as he thought I might stand in
need of. Afterwards he obtained a hospitable reception for me
into the house of a certain honourable and devout matron, who
showed much kindness both to me and to several other clerks.' '
Thomas very frequently, as it will be seen, mentions
the names of those who had befriended him, or had done in
any wise some good service to the Brotherhood to which he
belonged, but, singularly enough.he does not place on record
the name of his generous benefactress ; we can only hazard a
conjecture as to who this noble lady was. Delprat considers
it probable that she was the same lady who in 1391
graciously made Father Florentius exchange his little house
in a narrow street for her large one in Pontsteegel Street —
she taking the smaller one which he vacated. This lady's
name, which deserves to be had in honour, was Zwerdera ;
she was the widow of a knight, called John of Runen.
And now that Thomas's bodily wants were cared for,
and he had a truly loving and motherly woman to watch
over his temporal welfare, he applied himself with diligence
to his studies, and regularly attended the Public School at
Deventer. Encouraged and directed by Florentius, he
strove to make progress in his learning, not only for its own
sake, but also to prove that he was not ungrateful for the
loving affection he received. This led to the greater
development of his mental faculties, and a scrupulous en
deavour to do everything well that he set his hand to, the
good effects of which remained with him all through
life. During the first years when he attended the school for
instruction at Deventer, John Boheme was the rector, and
. by Thomas's account of him he was a rigid disciplinarian,
and exercised a strict government over the youths under
his charge. He was an intimate friend of Florentius, and
greatly admired him ; he frequently heard him preach, and
showed much kindness to those in whom Florentius took an
interest. Thomas relates an instance of this as regards him-
' Thorn, a Kemp., Vita; Discipulorum Domini Florenlii, ch. i, § 2.

THE KINDNESS OF FLORENTIUS. 107
self. At the end of the course Thomas appeared before
the master, and offered to pay the school fees, as the rest
of the students did — Florentius having provided him with
money for this purpose, that he might not be burdensome
or beholden to anyone. But here it is better that Thomas
should continue the tale in his own way, for it is one of
lovely simplicity and generous sympathy.
' I, among the rest,' he says, ' gave him what was owing, and
asked for the book which I had left with him as a pledge. As he
knew me, and was aware that I was under the care of Master
Florentius, he said to me, " Who gave thee the money ? " I replied,
"My Father Florentius." Then saith he, " Go, carry back to him
his money, for out of love to him I will receive nothing from thee."
I therefore returned the money to Father Florentius, and said to
him, " Out of love to thee, my master has given me back the
school money." " Thank him," he answered ; and said, " For the
future I shall endeavour to reward him with more precious gifts." ' *
The money was doubtless not very great, but, partly to
express his gratitude to them both, Thomas thus relates the
incident very circumstantially. It does not appear in the
above account whether the book was one that was lent to
him for the purpose, or one that Thomas had copied ; if
the latter, it was an evidence of his early ability as a calli-
graphist. It is curious to notice the custom that prevailed
there in this, that the pupils left something in the master's
hand as a guarantee for the payment of the school fees ;
and it indicates rather an unsatisfactory state of morality,
in that generally they were not to be trusted. Moreover,
the justice and generosity of these two men, as well as the
grateful remembrance of their pupil, is worthy of remark, in
asmuch as the story shows that the principles which ani
mated all three were of that wisdom which is from above,
having all the refinement of a higher life — ' first pure, then
peaceable, gentle and easy to be entreated, full of mercy
and of good works.'
The manner in which these two pious and learned men
Father Florentius and Boheme, the rector of the school,
1 Vila Florentii, chap. xxiv. § 2.

id8 THOMAS A KEMPIS.

mutually aided each other in their works and labour of love
comes out incidentally in another touching reminiscence
which Thomas gives respecting himself at this time. The
rector of the school was also one of the vicars of the
principal church at Deventer, as well as a Master of Arts ;
and he required several of the youths under his instruction
who had the necessary qualifications to attend and sing in
the choir. Father Florentius would often attend, to show
his interest also in the work and to encourage those who
took part in it, as well as for the sacred delight he himself
seems to have had in the psalmody of God's House. The
tale also shows the very sensitive influence which Florentius,
from the very beginning of Thomas's career at Deventer,
exercised over him.
' It was my custom,' says Thomas, 'to attend the choir singing
in the church with my schoolfellows, according to the desire of my
master, Boheme, who had the management of the choir as well as
of the school. As often then as I saw my superior, Florentius,
standing in the choir, the mere presence of so holy a man inspired
me with such awe that I dared not speak when he looked up from
his book. On one occasion it happened that I was standing near
him in the choir, and he turned to the book we had and sang
with us. And standing close behind me, he supported himself by
placing both his hands upon my shoulders ; and I stood quite
still, scarcely daring to move, so astonished was I at the honour he
had done me.' l
Here some account of the manner in which Boheme
carried on the school which Thomas' attended at Deventer
might naturally be looked for ; it is to be regretted, how
ever, that very little more information can be obtained
respecting it. We have, nevertheless, an account of the
way in which the Public School at Zwolle, a neighbouring
town", was conducted. We are indebted for this to the
pious reverence of Joannes Buschius, the Chronicler of
Windesheim, who makes some mention of it in a tribute
of grateful acknowledgment which he pays to his preceptor
John Cele. And as the school at Deventer is mentioned
' Vila Florcntii, chap. xi. §§ 2, 3.

JOHN CELE, THE SCHOOLMASTER. 109
in the same -chronicle as being on a like footing with this
of Zwolle, we may infer that its history and character were
very similar, especially when we find that Gerard Groote,
the founder, of the pious Brotherhoods, felt a real affection
for him, and held frequent intercourse with both John
Boheme, the rector of the school at Deventer, and John
Cele, the head-master at Zwolle. Moreover, ' the Brothers
of Common Life ' took an interest, and occasionally gave
assistance alike in the one school, as well as in the other.
Historical accounts of the method and state of education
at this time are very rare, and therefore all the more
valuable ; it may therefore help us to gain some idea of
it, and of the scholastic discipline to which Thomas sub
mitted, and with which he himself was afterwards associated,
if I here relate what Buschius says respecting his old
master at Zwolle and the school over which he presided.
After stating that John Cele had been educated at the
University of Prague, and had been appointed ' Rector
Scholarium' of the school at Zwolle in 1376 by the sheriff
who was the patron, he goes on to say that the scholars
numbered from eight hundred to a thousand, and were
usually divided into eight classes ; that Cele had two under-
masters to assist him, and that some of these pupils were
from the highest rank in the country. The subjects they
taught were grammar, logic, ethics, and philosophy ; under
the latter head were included the arts of verse-making,
elocution, mathematics, and physics. The school was a
preparatory one for the university. Cele had received the
degree of master of arts, and if not ordained to the
priesthood, must have received some authority also to give
public instruction in the church. He was the conductor
of the choir, like Boheme of Deventer, and led the singing
when his choristers sang at the early service, high mass,
and vespers on Sundays and saints' days. The rest of the
scholars, he placed opposite to him, on the east side of the
choir ; and after the early service on Sundays and saints'
days, he expounded the Epistle for the day, robed in his
academical gown ; and after the high mass had been cele-

THOMAS A KEMPIS.

brated, the appointed Gospel. At the conclusion of the
afternoon service he delivered a lecture out of some learned
book, and then dictated to his scholars some extracts
from the writings of the Fathers. Above all things he
impressed upon his pupils the necessity of their leading a
pure and godly life. Any neglect of his instructions which
was unrepented of, was punished not by payment of money,
as formerly was the custom, but by stripes. Those young
people whose dislike of moral purity led them into sin, were
compelled to lie down on the floor of their class-room
to be flogged with reeds, which chastisement the whole
class had to take part in inflicting. Runaway scholars
were not received back again by Cele, and those that were
incorrigible, or found out in stealing anything, were ex
pelled.1 As Thomas afterwards lived in the neighbourhood of
Zwolle — within three miles of it — he himself became
intimately acquainted with Cele, and had frequent oppor
tunities of conversing with him. Having been a friend,
and for awhile the companion, of Gerard Groote, and
associated with him in promoting a godly reformation,
Thomas a Kempis, after he left Deventer, regarded Cele
as a link with the past ; and from him he probably gained
many of the particulars which he relates respecting the
founder of that Brotherhood, which had so kindly received
him into its bosom. For seventeen years this intimacy
with Cele lasted, and Thomas looked up to him with.
almost filial affection. Some time before Cele's death the
fame of Thomas began to be spread abroad, and several
of Cele's older scholars, we are informed, were in the habit
of coming to Mount St. Agnes to see Thomas, to be
instructed by him in godly wisdom. As might be expected,
Thomas gives us a further account of this excellent man^
and as it was mixed up in some degree with himself I
shall here introduce it, whilst speaking about the school
over which Cele presided.
Thomas a. Kempis, in the Chronicle which he kept of
1 Chronicles of Windesheim, pp. 603-609.

HIS ACCOUNT OF CELES LABOURS. lit
other matters besides what directly related to the Monastery
of Mount St. Agnes, has, among the records, a chapter
about Cele. It is on the occasion of his death, and he
thus speaks of him : —
In the year 141 7 on the 9th May there died at Zwolle the
Reverend John Cele, the zealous Rector of the Schools, the best
instructor of youths, the most fervent lover of the Divine Name,
and a pains-taking observer and preceptor of Church music in all
the sacred offices. This excellent man, renowned for the holiness
of his life, governed the schools a long time with great ability, and
trained many of his scholars to be lovers of religion and of Divine
worship. For among his scholars several of them attained to
eminence in the religious life, and acquired honourable and import
ant positions — some of them being made Fathers and Rectors in
the Church. For, remarks Thomas, the disciples being subject to
a good master were taught to despise the fleeting glories of the
world for Christ's sake, and were led to see that there was nothing
better for them in this life, nor any holier entrance into the ocean
of Immortality, than to fight for the Lord of Heaven by abhorring
the allurements of the world. It was a pleasant thing, then, in his
days to go into the city of Zwolle, and behold the select multitude
of scholars that frequented the place. Who can worthily narrate
with what paternal solicitude he endeavoured to instruct all who
came ; leading them to embrace the principles and habits of an
honourable life, for the sake of a good name ? To this end, there
fore, he frequently expounded the Holy Scriptures to them, im
pressing upon them its authority, and stirring them up to diligence
in writing out the sayings of the Saints. Moreover, he taught
them to sing accurately, sedulously to attend church, to
honour God's ministers, to love religion, to converse with the
devout and learned, to pray often, and willingly to engage in
Divine praises. Always when present he ruled the whole choir
joyfully with subdued accents of sweet concord ; and often on the
high festivals he played on the organ with great exultation, thus
becoming a thorough imitator of holy King David, who danced
before the ark of God with great gladness.
This joy in holy praise is frequently alluded to as
manifested in the behaviour of those connected with the
' Modern Devotion.' They seemed to enter into most of
their sacred exercises with the enthusiasm of the blessed
Mary, when she exclaimed, 'My soul doth magnify the

112 THOMAS A KEMPIS.
Lord ; and my spirit hath rejoiced in God my Saviour.'
For the praises of God in their mouths seemed delightsome
to them. Thomas a Kempis continues his account of Cele
by saying : —
The rich were able to pay their expenses, but the poor that
gathered round him had frequently to ask for help by begging ;
so he often became the father of the needy when asked for God's
sake to assist them ; instructing them willingly and gratuitously,
whilst he exhorted them to turn their studies to the glory of God.,
But he would not admit or patiently endure the unsettled and fro-
ward ; but either by correction changed them into better youths, or
he expelled them from his presence, lest the perversity of their in
solence might be detrimental to the establishing of what was good.
He was therefore a rod of fear to the dissolute, but a staff of pro
tection and health to well-disposed learners.
The fame of his virtues was spread to the remotest corners of
Germany ; and his precepts were repeated in all parts of the world
by the lips of his scholars. Amongst them were to be found
natives of Brabant, Holland, Treves, Utrecht, and Liege ; as well
as youths from Gelderland and Cleves. Such numbers of talented
men were educated at Zwclle, that the great city of Paris was
aware of the excellency of this school ; holy Cologne was obliged
to acknowledge it ; the learning of Erfurth has proclaimed it ;
and even the holy Father himself was informed of its worth.
He gathered together for himself many learned books,
especially books of divinity, which he caused to be distributed
after his death, — some to churches, some to monasteries, and
others to the poor among the faithful as gifts for the regulating of
their souls. This reverend and truly commendable John Cele
was a native of Zwolle, honourably educated, learned but not in
flated with knowledge, temperate, chaste, humble; and devout.
On one occasion, constrained by the motion of a pious desire, he
went with his friend the venerable Gerard the Great, to visit the
most religious John Ruysbroek, renowned for his excellent life
and doctrine, in the region of Brabant, to see this most beloved
man of God face to face, whom he had known long before by
common report. They were both, continues Thomas, paternally
received by him ; and being much refreshed by many things they
heard from his mouth, and by his earnest example, they returned
after a few days' sojourn with him to their own place. And from
this time there was kindled in the hearts of both an intense flame
of brotherly affection.

THE BROTHERS OF COMMON LIFE. 113
And certainly John Cele entertained a wonderful regard for
Gerard from the very commencement of his preaching, and always
had the heart of this dear man united to himself in Christ, since
he held forth the Word of God bravely among the people, being
himself unto them an example of life, and having an eager longing
for their souls. On which account when he was evil spoken of,
John Cele bore the weight of the opprobrium of men, who are
never in want of some grevious indictment against a matter of
well-doing. He encouraged and extolled the glorious work and
words of the preacher ; and did not on account of the detractions
of the envious cease from lauding so excellent a man, but frankly
spoke out for him and for the devout men under him, before the
magistrates and the people. Gerard also sent to this man several
affectionate letters, the words of which show plainly the intimate
love which existed between them. The whole number of his
epistles Cele collected together, and had copied, for the sake of
reading. Often also would he mention, in glowing terms, the
name and deeds of the venerable Master Gerard as being the best
example for himself that he could mention. This is the end of
John Cele, a faithful servant of Jesus Christ, to whom God gave
the heavenly fruition of eternal glory with all His saints. His
body was buried in the Church of Windesheim.1
This short memoir gives but a sample of a most import
ant and beneficial work carried on by the Brethren in the
instruction of youth, during Thomas's days. It was, as has
been said, the chief means by which they helped to train
up a new generation. Their labours, however, in this
field were of a diversified character. In many localities
they had no schools of their own, but entered into free
connection with those already in existence, and endea
voured to promote both the spiritual and temporal ad
vancement of the pupils, as they did at Deventer and
Zwolle, by presenting them with books, conversing with
them on the subjects of religion and learning, and procur
ing them lodgings and means of earning a livelihood ; in
other places they set up schools for themselves, and in
these gave instruction in reading, writing, singing, Latin
1 From the Chronicle of Brother Thomas a. Kempis concerning those things
not immediately connected with the Monastery of .Mount St. Agnes, which is
to be found at the end of the Chronicle of the said Mount St. Agnes.
VOL. I. I

H4 THOMAS A KEMPIS.
(of which they constantly practised the speaking), and
religion, but more particularly in Bible history.1 But in
all those places where the Brethren came forward to assist
the masters of existing schools, the interest they took in
the welfare of the scholars served in a high degree to
promote the prosperity of the schools. Wherever there
were such Brother-houses as at Deventer and Zwolle, there
was sure to be a numerous circle of scholars. Indeed, their
numbers in some places became enormous ; as, for example,
at Herzogenbusch the school of the Brothers was often
frequented by 1,200 youths.2
The cause lay partly in the fact that the poor students
obtained from the Brethren subsistence and the necessary
means of study. For, although the instruction was not in
general gratuitous, this advantage was awarded to the in
digent. In Herzogenbusch, besides a sevenfold distribu
tion into classes, the scholars were divided into Divites,
Mediocres, and Pauperes, and it is probable that according
to this they paid either full charges, or half, or none at
all. Wherever a large number of pupils could be counted
upon, it was also possible to engage, and permanently
retain the services of, more distinguished teachers. This
served to counteract the wandering of learned men from
place to place. A stronger bond between the teachers and
the taught was formed. The former had it in their power
to make a deeper and more enduring impression, while the
latter, being better prepared, attained to greater success in
the future prosecution of their studies. Besides, a Brother-
house operated even upon the entire population of a town
in raising the general tone of culture. In this manner at
Amersford, about the middle of the sixteenth century, the
knowledge of Latin became so common that the humblest
tradesman understood and spoke it ; the better educated
merchants knew Greek ; the girls sang Latin songs, and

1 Delprat, ss. 96, 98.
s The school of Grbningen also was frequented by extraordinary numbers,
especially under Regner Pradinius. See Delprat, s. 57.

THE PROMOTION OF LEARNING. 115
good Latin might be heard everywhere in the streets.1
This report may be highly varnished, but it is certain that
the schools of the Brethren everywhere laboured to restore
the simplicity and purity, and spread the knowledge of the
Latin tongue.2 It may also be said in their commendation,
that they evinced a great taste for poetry, and sought to
kindle a love of it among their scholars. Thomas himself
is an example of it. This, however, had probably less
connection with their Nominalistic views than with their
fervent piety and mysticism.
In the School, then, no less than in the church and in
their various Houses, the Brothers operated as reformers.
Their keen, unwearied, and disinterested zeal for the edu
cation of youth, was itself something new. It showed that
they were in earnest to train up an improved generation.
There was still more, however, in the method of their in
struction. They boldly and at once cast away the whole
insipid absurdities of Scholasticism, now become mere lum
ber, and turned from the perplexing and useless to the sound
and needful — from modern barbarism to the simplicity and
purity of the ancients. Putting aside the subtle speculations
of the Schoolmen, together with an imperfect system of
teaching, the more learned of the Brethren eventually
introduced a new era in learning. Among these the names
of Alexander Hegius and John Sintius have acquired an
imperishable repute. In general, however, the schools of
the Brethren cultivated an improved Latin with so much
success, and in the sequel advanced with so great a zeal
the study of Greek, as to train and send forth the most
eminent of the revivers of ancient literature at the close of
the fifteenth and the commencement of the sixteenth
centuries.3

1 Delprat, s. 44. 2 Ibid. s. 119.
3 For particulars see Delprat, sec. 119 ; and respecting Sintius, ss. 27 and
109 ; referred to by Ullmann, to whom I am indebted for these remarks.
Neale says, ' Profane learning was then,' i.e. in the days of Gerard, 'just be
ginning to revive. It is.as though he had foreseen the near approach of that
fierce devil, unsanctified human intellect, and the chief means by which it
1 2

n6 THOMAS A KEMPIS.
But to return to the career of a Kempis as a student
at Deventer. Whilst in the house of that pious and bene
volent lady, he continued to attend the Public School
regularly, and was very modest, yet earnest and devout in
his behaviour. He was diligent and persevering in learning
and made great progress. Florentius was not only satisfied
with him, but highly pleased, and after living with his
benefactress for some time he was received into one of the
Brother-houses. Thomas shall now again speak for himself
as to what he thought of the Society he had entered, and
as to how he spent the time with his Superior and with
these godly men, when out of school.
Now having joined such a saintly man and his brethren, I had
the opportunity of daily watching, and attending to their devout
ways and conversation, and was greatly rejoiced in beholding their
good lives and listening to the gracious words that proceeded from
the mouths of these humble men of God. Because I never re
member to have seen before such godly men so inflamed with the
love of God and of their neighbours ; who while living in the
world had not a spark of worldliness about them, and seemed to
care nothing for temporal gain or business. For abiding quietly
at home, they busied themselves in copying books, especially the
sacred Scriptures ; and, frequently engaging in devout meditations,
they obtained comfort and refreshment in the midst of their labours,
by having recourse to ejaculatory prayer, or short aspirations of
the soul. Early in the morning, they went to church and said the
office of Matins, and during the celebration of Mass, they offered
up to God the firstfruits of their lips and the outpourings of their
hearts, and prostrating themselves on the floor they lifted up pure
hands and the eyes of their souls to heaven, beseeching God with
prayers and tears to be reconciled to them through the all-atoning
Sacrifice. •
Thomas then informs us how he was ravished with
would prevail — an ignorant priesthood, and the almost total proscription of
Holy Scripture.' And again he says :— The Universities of Leyden, Utrecht,
and Groningen — the Graevii, the Gronovii, the Hensii, the Valckenaers, the
Kusters, the Burmanns, the Hemsterhuises, all owe their name and their fame
to the impulse given by the scholar-monk of Deventer. Jansenist Church of
Holland, pp. 78, 79.
1 Vita Discip. D. Florentii, ' De prima congregatione clericorum in
Daventrise,' ch. i. pp. 69, 70.

THE DEVOUT LIVES OF THE BROTHERS. 117
constantly beholding the spiritual conversation of the
rector of this religious society, a man filled with wisdom
and understanding in the knowledge of Christ, and adorned
with all the Christian graces, living humbly with his
presbyters and clerks, and imitating the form of the
Apostolic life, when the Church was first founded at
Jerusalem. Therefore, he continues, having one heart and
one soul in God, everyone brought of the things that he
possessed or had earned by his labours into the common
fund, and received out from thence again what was simply
necessary for food and raiment, taking no thought for the
morrow, but enjoying all things in common, and calling
nothing his own.
' Having therefore,' he says, ' voluntarily dedicated themselves
to God, they all studied to pay a willing obedience to the Rector
or his Vicar in every particular. Holding holy obedience to be the
highest rule of life, they endeavoured with all their might to
conquer self, to subdue their evil passions, and to break the
motions of their own natural will ; each fervently beseeching the
others to seriously reprove him for his faults and negligences.
Hence great grace and true devotion were among them, and they
edified many both by their word and example. And, by patiently
bearing the derisions of those who were in bondage to the world,
they won many over to a contempt of worldly things. So that
those who before time had despised them, now counting their past
lives to be without honour and as foolishness, afterwards turned
to God, and experienced in themselves the grace of devotion ; and
having first purged their consciences, they openly confessed them
selves to be true servants of God, and their real friends. There
fore many men and women, happily despising the vanities of the
world, were turned to the Lord ; and endeavouring to follow the
counsels of our beloved Father Florentius, diligently studied to
observe the precepts of the Lord, and to engage in works of com
passion, out of Christian devotion to the poor. For all his
Brethren assisted him in holding forth the Word of Life, which
as the light of heaven shone upon a troubled world, fast waning
away.' 1
Whilst Thomas remained in the Brother-house at
1 Vitce Discip. D. Florentii, 'De prima congregatione clericorum in
Daventria?, ' ch. i. p. 7°.

n8 THOMAS A KEMPIS.

Deventer, his chief and favourite occupation, when not at
the school, or engaged in studying for it, appears to have
been the copying of good and useful books, especially por
tions of the Holy Scriptures, like the Brothers. He re
ceived special instruction in the discharge of it, and he
afterwards attached great importance to the faithful execu
tion of this work, for he thus expresses himself on it in his
sermon entitled ' De Scriptura Jesu : ' —
To transcribe works which Jesus Christ loves, by which the
knowledge of Him is diffused, His precepts taught, and the
practice of them inculcated, is a most useful employment. If he
shall not lose his . reward who gives a cup of cold water to his
thirsty neighbour, what will not be the reward of those, who by
putting good works into the hands of these neighbours open to
them the fountains of Eternal Life ? Blessed are the hands of such
transcribers ! Which of the writings of our ancestors would now
be remembered if there had been no pious care bestowed in tran
scribing them ? '
And if it be remembered that in those days printing
had not come into use, we cannot speak too highly of the
labours and the unremitting diligence of these pious
Brethren in multiplying by their pens the Word of God, and
other books whereby their fellow creatures might be pro
fited. Many valuable works of great authors were written
out by them, which they helped to preserve and hand on
and down to others ; but what is of greater moment, they
did their best — they wrought day and night with their own
hands — to diffuse the Holy Scriptures, and to make known
to others the will of God and the glad tidings of salvation.
Thomas became, as it is well known, an excellent
calligraphist, as many of the books written by his own
hands, which yet remain and are still to be seen in the
Royal Library of Brussels, will testify. And here at
Deventer in the House of the Brothers of Common Life it
was that he first learnt to write books in the superior way
he was accustomed to do ; for when speaking of what he
did, he says, ' Here I learnt how to write ; ' from which it
1 Condones. Vigesima.

THE WORK OF COPYING HIGHLY ESTEEMED. 119
Is obvious that he refers not merely to the art of writing,
which he doubtless learnt before, probably at Kempen, but
to the thorough mode of copying and writing out entire
books. As the chief part of Thomas's life was afterwards
spent in this manual labour of transcribing, as well as in
composing devout and useful books, we need not be sur
prised that he held the work in great esteem, and valued
his labours not merely because they were the chief means
of his contributing to the support of the Brotherhood
among whom he had cast in his lot, but because his exer
tions would be the means of carrying good to others, and
that many, whom he would probably never know, would be
benefited by them. And in giving instruction to the
younger Brethren, of whom he afterwards had- the guidance,
he was careful to impress upon them the importance of
doing their work well, for thus he writes in his ' Manual
for Young Men : ' —
' Now it is of much profit for thee to- write after an approved
copy. For to have a good and correct copy, conduces mightily to
write well, and besides rendereth it delightful to be read over
often. Whence a lover of good writing saith to the writer of
sacred books, " Write thou correctly, distinctly, and orderly." Do
not be in too great haste to make an end, neither leave thou any
thing imperfect For he has done a good deed who has neglected
nothing which the state and order of the thing requireth to be
done. ' Be not tired out in this thy labour through the tediousness of
it, for God is the author of every good work, Who will render to
every man a due reward in the heavens according to the pious in
tention he had in view. And when thou art dead many shall
speak well of thee when they read thy volumes, and what was
once written by thee with so great care.' And making use of the
same encouragement as he did on another occasion, he adds,
' The Lord hath said in the Gospel, " Whosoever shall give but a
cup of cold water for My sake to him that is thirsty, he shall not
lose his reward." By how much more shall he not lose his reward
in Heaven who giveth of the living water of saving wisdom to him
that readeth in the Book written with the finger of God ? ' '
1 Doctrinale seu Manuale Juvenum, ch. iv. p. 214.

120 THOMAS A KEMPIS.
Here also while at Deventer Thomas continued to
perfect himself in the Latin language, and further engaged
in such studies as were clearly meant to be a preparation
for those services he would be occupied with when he
entered upon his novitiate. Here he was taught to read
and understand the Scriptures, so as to have a clear percep
tion of their meaning, and to meditate after some approved
rule on Divine things ; here he heard lectures on moral
subjects, and discourses on devotion ; here also he joined in
pious conferences on sacred themes, which the Brethren
used to have among themselves ; as well as in that sweet
intercourse which they almost daily had with their Superior
— sometimes when he casually met them in the common
room, or when he walked in the garden with a few of the
Brethren around him.
The number of Clerks or Clerics living with Thomas in
the same Brother-house, which was one of the first of this
confraternity, and served as a pattern for many others
which were afterwards established, were, as our author tells
us, generally twenty ; but in addition to these there were
three laymen, who were charged with the temporal affairs
of the house, viz., the Procurator, who made all the pur
chases, and transacted whatever business had to be dis
charged out of doors ; the Cook, who prepared the meals in
the kitchen, and assisted in distributing them at the table ;
and the Tailor, who mended and looked after their clothes.1
Three or four of the clerks were ordained clergymen, and
the head of the House was called the Rector, or Prior.
As the Brothers were so much occupied in transcription,
they appear to have had also among the other functionaries
of their establishment the Rubricator, the Ligator, and the
Scrip tu r arius. 2
But the employment of writing did not exempt Thomas,
any more than the others, from taking a share in the neces
sary household work. It was the custom of the Brothers
1 'Tertius vestes sarciebat.' (Vita Arnold Schooncrven, No. xi. sec. 2,
p. 109.) 3 Neale's Jansenist Church, p. 96.

LOWLY OFFICES UNDERTAKEN. 121
to take their turn to assist the cook for instance in the
kitchen, so that they all might be servants in turn to their
Brethren, not declining to discharge the very meanest
offices, so that hereby they might be well exercised in the
grace of humility. Thomas especially makes mention of his
having often to go and draw water out of the well — lying
at some distance in the garden — for the use of the house
hold : and in telling this, he takes occasion to relate what
might have been a sad accident, but which providentially was
not attended by any serious injury. The story was this : One
day whilst Florentius, their beloved Rector, was holding a
collation, as it was called — i.e. giving them friendly instruc
tion on sacred things — round the well, several of the
Brothers sat upon the brim while listening to his earnest
exhortations, when through heaviness one of them fell
asleep, and forthwith presently fell head foremost into the
well ; prompt measures were taken for his deliverance, and
wonderful to relate, by God's goodness he was rescued
without much hurt. The well was narrow, but to the great
astonishment of them all, the man that had fallen in was
found upon his feet, and was drawn up alive and sound.
Thomas indeed was not present when this happened, but
his having frequently to draw water from the well reminded
him of it, and as it is suggested, the consideration of it was
a good memento to him to be vigilant and attentive to the
exhortations of his reverend preceptor.
In doing the servile offices of the House, there was also
this further advantage which he mentions, that whilst the
one whose turn it was to assist was labouring thus for the
rest, all the others were obliged to offer up prayers for him.
And for this reason, even Florentius, their pious Rector,
would by no means be excused from taking his week in
turn, however much he was importuned not to do it. For
he taught his disciples this lesson by his own example —
that works of piety ought sometimes to give way to works
of charity ; and, that an humble soul is capable of benefit
ing more by rightly doing the work of a family, out of love
to Christ's members, whensoever called thereto, than either

122 THOMAS A KEMPIS.
by being at church, or by prayers and meditations in the
closet ; yea, that the humblest offices of charity were to be
preferred in such cases before what seemed more sacred.
There are several other particulars of interest relative to
his sojourn at Deventer, that appear in the slight sketches
which Thomas a Kempis gives of the first members of this
Brotherhood, which I purpose to bring before the reader,
but before I proceed with them it is necessary that I
should give some more explicit account of the origin and
history of 'the Brothers, of Common Life' and of its
founder, Gerard Groote, or Gerard the Great, as he was
afterwards called by the members of the confraternity;
since he is ever regarded as the prime mover of this fervid
manifestation of real Christian life.

123

CHAPTER V.
The Biography of Gerard Groote, the Founder of the Brothers of Common
Life, chiefly by the pen of a Kempis — Gerard early distinguished for his
ability — His love of the world — A change of heart gradually wrought in
him — An outward change also manifest — Retires for three years to a Car
thusian Monastery —Afterwards comes forth to preach, and effects numerous
conversions — He excites the animosity of some of the Clergy, and of the
Mendicant Friars — Through their instigation he is inhibited from preach
ing — His obedience to his Bishop — Still carries on various schemes of
promoting true religion — His founding the Community of the Brothers of
Common Life — He with John Cele pays an interesting visit to Ruysbroek —
His purpose to form an Order of Canons Regular — Seized with the plague —
Previous to his death appoints Florentius to succeed him — The reforming
character of his religious efforts.
Posterity is chiefly indebted to the pen of Thomas a
Kempis for what can be learnt concerning this high-
minded and most enthusiastic servant of God, Gerard
Groote, the originator of the religious movement in Hol
land called the Modern Devotion, and the founder of the
Communities of the Brothers of Common Life. Another
source of original information respecting this excellent
man is to be found in the Chronicles of Windesheim by
John Buschius, a contemporary of Thomas. A few other .
particulars are gathered from other authors and given to us
-in the 'Biographie Nouvelle,' and by Delprat, Ullmann,
Mooren, Neale, and others.
Thomas a Kempis in his preface to the Life of Gerard
acknowledges that he had not seen him in the flesh — for
he died four years after a. Kempis was born. But he
adds, ' Yet I have personally known many of his most in
timate disciples, from whom I have frequently heard many
things concerning his blessed actions, so that you must not
think that these things which I have described arise from
my own imagination, but that I have received them as

124 THOMAS A KEMPIS.
thoroughly verified from really trustworthy persons of
both sexes.' l
Gerard Groote was born upon the Brink at Deventer
in the year 1 340 of distinguished and wealthy parents. His
father, Werner Groote, held the office of burgomaster and
sheriff in the town ; and his mother is said to have united
to a deep piety a most generous charity. Gerard received
the rudiments of education in the school of his native
place. And showing great powers of mind and an ardent
thirst for knowledge, he was sent by his parents at the age
of fifteen to the then famous University of Paris ; and in
about three years received the degree of Master of Arts ;
having devoted himself especially to the study of theology
and the Canon law, not only from a desire to be a teacher
of men, but because, from family interests, the clerical
profession offered brilliant prospects of promotion. He
was also ambitious of distinction, for says Thomas, ' As yet
he did not in studying seek the glory of Christ, but follow
ing the shadow of a great name, he cared most intensely
for human fame.' 2
Whilst at Paris, however, he fortunately seems to have
formed a close and intimate friendship with Henry Aeger,
also called after the place of his birth Henry de Kalkar,
who afterwards distinguished himself by his works on
rhetoric and music, and by the history of the Carthusian
order of monks, to which he belonged. Henry de Kalkar
was however twelve years the senior of Gerard, and is also
mentioned as having been his confessor at Paris.3 After
staying here some little time, holding discussions with cer
tain divines, wherein his acuteness and ability for learning
were taken notice of, the Dutch student returned to his
native country at the desire of his father. Here he presently
displayed a measure of his remarkable attainments in dis
puting, examining, interpreting, and teaching, and became
much admired and courted. Having then obtained much
1 Thorn, a Kemp., Vita Ven. Gerardi Magni, Ptologus.
2 Ibid. chap. ii. p. 1.
' Ullmann, Reformers before the Reformation, ii. 61, 62.

GERARD BEFORE HIS CONVERSION. 125
glory in his native place, and actuated by a longing desire
to visit other Universities and learned men, he shortly
afterwards repaired to Cologne, with a handsome equipage.
Here he lived in great style, clothed as a nobleman — for his
father made him a liberal allowance — and the best company
of the University and city were ambitious of entertaining
him. And here, holding conferences with the learned, and
having obtained a professorship in the University, he was
listened to with interest both in private and at his public
lectures, and grew daily into greater repute.
It was not long however before, that as the member of
a noble family, he obtained several prebends, and was
made Canon of Utrecht and Aix-la-Chapelle. ' But,' says
his affectionate biographer, Thomas a Kempis, ' being not
as yet inspired by the Spirit of God, he walked along the
broad ways of this world, until through God's loving-kind
ness he became changed into another man.' ' Having an
affluent fortune, it appears that he trod the usual path of a
worldly-minded clergyman. He took part in public amuse
ments, treated himself to the richest food and most costly
wines, dressed his hair, wore gay clothes, a girdle with
silver ornaments, and a cloak of the finest fur. Gifted
with a fine intellect, and having gained a large acquisition
in knowledge, he was a man of mark, according to the
prevailing spirit of the times. But soon deeper and more
serious thoughts were awakened within him.
It came to pass that one day, whilst at Cologne, when
diverting himself as a spectator at some public game, being
very intent upon it, there came up to him a stranger of a
goodly and reverend aspect, wearing the habit of a hermit,
and whose attention had for some time been drawn to the
unusual powers of mind that Gerard possessed, and said to
him, ' Why standest thou here intent upon vain things ?
Another man thou oughtest to become.'2 This indeed
seemed strange to him, yet it did not make much impres-
1 Thom. a Kemp., Vita Gerardi, ii. 2.
2 ' Quid hie stas vanis intentus ? Alius homo fieri debes ' (ibid. ch.
iii. 2).

126 THOMAS A KEMPIS.
sion on him at the time. It is true that whilst living a
luxurious and worldly life as many of the canons of those
days did, a secret attraction for those sublime and pathetic
doctrines of Mystic Christianity was taking possession of
him. Cologne was at that time one of the fountains of
mysticism, where thousands of souls, parched with -the
formulas of scholasticism, came to refresh themselves.
There might be found in that place great numbers of the
Friends of God, who had been edified by the zeal of
Nicholas of Basle ; and the echoes of the eloquent preach
ing of Master Eckhart, of Tauler, and of Suso, again re
sounded through the vaulted arches of the grand and
majestic cathedral.
But he did not as yet yield himself up to God.
Another warning, however, came to him after this, for
when he returned again to Deventer he was seized with a
grievous malady and lay at the point of death ; and when
he came to make his confession in order to receive extreme
unction, the priest required that he should destroy all his
manuscripts relative to magic and astrology. Gerard, after
some resistance, made the sacrifice, and sent them to the
Brink, where they were solemnly burnt. But there was
still another voice before he openly broke with the world".
This came through his former friend and confessor at Paris,
Henry de Kalkar, who effected at his house an inward and
definite conversion. Kalkar had been made Prior of the
Carthusian monastery of Monichuysen, near Arnheim, and
hearing that Gerard was again at Utrecht, which was only
a dozen leagues from Arnheim, he went there without delay
to see him. Gerard expressed great joy at seeing him who
had been his Mentor and acquaintance at Paris ; and after
the first expressions of friendship had been made, Henry
revealed to him the true object, of his visit.
He conversed with him many days together regarding
the sovereign good, the Life Eternal, and the Judgment
which follows death. ' Death is suspended over our heads,'
said he to his friend ; ' we know not either the day or the
hour of its approach : suddenly we have to render an

GERARD RESOLVES UPON A NEW LIFE. 127
account of the actions of our life, and there will be much
demanded of those who have received much. If, on the
other hand, you would consecrate your faculties to the
cause of truth and virtue, you would profit by the excellent
graces of those who follow Christ.' These conversations
brought back to the conscience of Gerard the warning of
the good hermit, the holy ecstasies that at times had
pervaded him in the cathedral at Cologne, and the warn
ing of the priest at Deventer when he appeared to be near
death, but especially the remorse for the sins of his youth,
and his frivolous life as a canon. The words of his friend,
by grace from on high, softened his heart. He became
ashamed of the vanity of his conduct, and at last declared
himself convinced, and determined to change his life. He
was yet only at the age of thirty-four.
A statement of the motives and of the course of this
conversion is found in a writing of Master Gerard which
rightly refers to this epoch, and which is entitled ' Conclusa
et proposita non vota in nomine Domini a magistro Gerardo
edita,' 1 and commences with these words : ' Ad gloriam et
honorem, et servitium Dei, intendo vitam meam ordinare,
et ad salutem animae mese.' There are many points
touched upon, but we need only notice that he did not re
gard it as essential to take vows, since he saw many monks
and priests tread them underfoot ; it was sufficient for one
who had been touched by the holy, revivifying Spirit that he
should come to some deliberate conclusion and make
immediate resolutions, which he should forthwith carry out.
' At that time,' says Thomas a. Kempis, ' the state of
the world appeared most lamentable ; there were few that
preached the Word of Life, either by their lips or their
lives ; fewer who preserved continency ; and, grievous to say,
the name of holy religion, and the state of devotion, for
lack of the Holy Ghost, exceedingly fell away from the
footsteps of the Fathers. Yet among the Carthusians the
hidden light of celestial life remained, which though toler
ably severe to those who were inclined towards carnal
1 Thorn, a Kemp., Vita Gerardi, ch. xviii.

128 THOMAS A KEMPIS.
things, was nevertheless very acceptable to God, and very
desirable and pleasant to those who were fervent in spirit.'
After some days the worthy Prior returned to his place
greatly rejoicing that the seed of God had fallen into good
ground, and that Gerard had been so speedily captured by
the hook of Christ out of the troublous waters of the world.
And contemplating this momentous conversion, a. Kempis
tells us, that out of the fulness of his heart he exclaimed,
'Oh the stupendous and adorable clemency of our Saviour!
Oh the virtue and grace of the ineffable Spirit, who can so
easily change the heart of man, which He inwardly visits
and illumines ! This is the mighty power of God alone,
Who through the benediction of His good pleasure hath
previously chosen His elect deacon Gerard, turning the
lion into a lamb, predestinating him who aforetime was in
the world to be incorporated into Himself, and hath pre
pared him to preach His Word to the ends of the earth to
many cities and people, to the honour and praise of His
holy Name.'
Not long after this, Gerard began of his own free choice
to live altogether a different life. For after due delibera
tion, and trusting in Christ, he renounced the whole of his
benefices, threw aside his costly garments, and clothed
himself in a simpler habit, such as was worn by an humble
clerk, preferring the contempt of the world to his delight
in riches. At the sight of this change, they who had so
much admired him before, now concluded that he was
beside himself, and that too much learning had made him '
mad. ' Behold,' they said, ' he who before this wore orna
mental robes, now covers himself with a garment of grey
undressed wool : and he who delighted in convivial banquets
and dainty food, rejects these delights, and seeks what is
common and of little worth ; he flies from honours, he loves
poverty.' l Nevertheless the hand of the Lord was with
him ; and from being proud he became humble, from lov
ing delicacies he became abstemious, from being worldly-
1 Thorn, a, Kemp., Vita Gerardi, ch. v. I.

THREE YEARS' SECLUSION. 129

minded he became spiritual, from searching after curious
matters he held to what were simple and devout.
When therefore the people were talking and wondering
at the sudden change of so distinguished a man, one of the
citizens went secretly to him from the leading men, desir
ing to learn more fully why the esteemed master eschewed
the pleasurable society of the world. And when he had
faithfully learned many things from him, and thoroughly
ascertained the secret of his renunciation, so that he under
stood the nature of what seemed doubtful, he went away
greatly edified, saying, ' Why do those ignorant and vulgar
people utter such foolish things concerning so good and
prudent a man ? Never did he undertake so wise and sen
sible a step as when he forsook the ways of the world, and
resolved to serve God in the spirit of humility. How
blessed would he be who was willing to imitate him, and
did not mock at well-doing : for if he persevered in the
course he' had taken, he would be the means of doing
much good.' •
Gerard was in no wise diverted from his purpose, but in
order that the Divine seed planted in his heart might take
root and have time to spring up, so that it might not be a
mere transient feeling, which like the morning cloud passeth
away, he withdrew himself from his native city and from
his -father's house, and retired to the Carthusian Monastery
at Monichuysen, over which his friend presided, and there
spent three years in serious self-reflection, prayer, and the
study of the Holy Scriptures, reading the Fathers, especi
ally the works of St. Augustine, and submitting himself to
the most rigorous penitential discipline.2 It is evident that
Thomas a Kempis must at one time or another have visited
this place, for alluding to this seclusion of Gerard at
Monichuysen he adds, ' and I have seen the place of his
1 Thorn, a Kemp , Vita Gerardi, v. 1, 3.
2 Ibid. vi. 2 and viii. 2. 'Tribus autem anni=, lectioni et orationi
vacavit, antequam prsedicare inciperet. ' Perhaps in this he followed the
example of St. Paul, who retired for three years into Arabia after his conver
sion, and before he fully devoted himself to the work of the ministry. See
Gal. i. 17; 18.
VOL. I. K

TOMAS A KEMPIS.

habitation, in which this candle of the Lord and friend of
the Omnipotent lay hidden for a time, until it was placed
upon a candlestick, that the example of his light might be
shewn unto all men.' • This new soldier of Christ, then,
continues a Kempis, remained intrepidly steadfast in the
camp of the Carthusians. He was not inwardly overcome
with tediousness in his cell, nor broken down by the
laborious exercises of the House, but as a good recluse he
kept watch over his heart and lips. Although feeble in
body, he wholly abstained from the use of flesh and other
lawful things, and passed considerable portions of his
nights in watching and prayer ; for mindful of his former
iniquities and indulgences, he desired to crucify the flesh
with the affections and lusts for the name of Jesus, and in
the spirit of fervour to bring his body into subjection to
the spirit.2 His object was to learn for himself what he
was afterwards to teach others.
At length by God's good pleasure the time arrived for
bearing good fruit ; and by the counsel of wise rr.en and
the religious Brethren, he was called forth to preach the
Word of Life openly, that by his voice, and through the
example of a holy conversation, he might inflame the
hearts of sinners and profit many souls. From his former
learning, his great abilities, his late retirement for prayer,
and the study of the Scriptures, and from the examination
and discipline of his own soul, and now from his burning
zeal to win souls for Christ, which was ever present to him,
he was eminently qualified to undertake the work of an
Evangelist, and consequently to speak with great power
and efficacy. Having first obtained a license from Floren
tius von Wevelinchoven, the Bishop of Utrecht, to preach
the Gospel over the whole of his diocese, we find him
travelling in a coarse woven garment through towns and
villages, everywhere exhorting the people to repentance
and amendment of life with overpowering eloquence. He
entirely abandoned scholastic subtilties, and the vulgar
arguments drawn from the fears of hell and the joys of a
1 Vita Gcrardi, chap. vi. ' Z/xid. vii. i.

GERARD'S PREACHING. 131

material paradise, which formed the current coin of the
preaching of the mendicant monks; and on the contrary he
dwelt on the love of God, His regard for man, the neces
sity of an interior life, and that the kingdom of Heaven
consists in righteousness, peace, and joy in the Holy Ghost ;
for the possession of which they must aspire with all their
strength, that they may become participators in the reign
of God. He was as yet only in deacon's orders, and the Bishop
urged him to enter the priesthood, but having a profound
s-ense of its dignity and of his own unworthiness, he shrunk
from this exalted office, choosing rather to shew his obedi
ence to God in a more humble position.1
Thomas a Kempis describes him as preaching before
listening assemblies of clergy, laymen, and religious people,
discoursing alike to men and women of the upper and
lower classes, to the learned and the unlearned, to magnates
and consuls, to servants and children, to the rich and the
poor, to neighbours and strangers, and with such effect that
numerous conversions followed.2 He' laboured, says his
pious biographer, in the spirit of John the Baptist, laying
the axe to the root of the tree, so that all, fearing the
judgment to come, put away their sins, and brought forth
fruits worthy of repentance, continuing in prayers, alms-
deeds, and fasting. And multitudes of those that heard his
sermons were pricked to the heart ; and coming to him,
submitted themselves to his direction, and cast away from
them all the vanity of the world.3
He was remarkable for a very retentive memory ; even
so much so that any of the sermons of the saintly Fathers
1 Buschius, Chron. Windes. ch. i. I.
2 Ullmann likens these evangelizing efforts to those of old carried on by
Peter de Bruys and Henry of Lausanne, and afterwards by St. Norbert, and
in still more recent times by George Fox, William Penn, and others. Re-
formers before the Reformation, ii. 64.
Neale says, ' His mission wonderfully resembles that of Wesley, and the
tenor of his letters is exactly like that of the English missionary and his
friends. But he met at the outset with greater support.' Jansenist Church,
p. 76. 3 Thorn, a Kemp., Vita Gerardi, viii. 2.
K 2

1 32 TH^\ . ,, KEMPIS.
which he might have read, he could reproduce from
memory, when it pleased him. Indeed, on one occasion,
in the Synod of Utrecht, he preached word for word pub
licly, before all the clergy, a sermon of St. Bernard con
cerning the conversion of St. Paul.1 It was not, however,
the fruitfulness of his discourses, and the ready flow of his
eloquence, that so much impressed his hearers, but a very
different thing. Here was a preacher who spoke, not be
cause it was his professional duty, or for the sake of profit,
but willingly and gratuitously, from a sincere love of Christ
and with a burning zeal for souls : 2 so that it was impos
sible not to mark the deep concern and intense seriousness
with which he spoke, as of one who had learned by experi
ence the truth of what he said, and who sealed and enforced
it by his daily course of life. Self-possessed, even when
most impassioned, Gerard endeavoured to turn to account
on the instant the prevailing mood of the audience. He
occasionally allowed his eyes to range over the bystanders
in order to examine them ; and then at once, as if he
thoroughly understood them, adapted his discourse to their
condition and necessities.3
His success was the further increased by his not ad
dressing the people in the foreign Latin tongue, but in their
own native dialect.4 Hence at Deventer, Campen, Zwolle,
Utrecht, Leyden, Delft, Gouda, Amsterdam, and many
other places, where he first preached to the people in their
own tongue, the whole population seemed to come forth to
hear him, neglecting their meals and most urgent business,
and thronged in such multitudes that in some places where
the church was not able to contain them, he would go out
into the church-yard and there address them.5 And since
his heart burned vehemently for the conversion of all men,
he went into towns and villages where they had no one
to preach the Gospel to them, and to such places where
1 Buschius, Chron. Windes. ch. i. 2. 2 Ibid. i. 2.
3 Thorn, a Kemp., Vita Floren. vi. 2.
1 Thomas a Kempis calls it ' Sermonem Teutonicum.' Buschius in the
Chron. Windes., ' Belgico sermone.'
3 Thorn, a Kemp., Vita Gerardi, xv. I. Buschius, Chron. Wind. i. 3.

THE SUCCESS OF GERARD'S MISSION. 133
persons in authority entreated him to come. Wherever he
found admission he was indefatigable in preaching ; often
delivering to the same people in one day two or three
sermons, or protracting his discourse for two or three hours
at a time, when he saw them thirsting for more of the
Waters of Life ; for as they mused upon what he said, he
seemed to behold the fire of divine life kindling within
their souls, and he went on till it had got, as it were, a firm
hold — striking while the fire was hot within them. The
issue of all this was not merely a temporary excitement,
but actual conversions and permanent amendment.
Many of the clergy as well as the laity, the rich as
well as the poor, the old as well as the young, those living
in sin, as well as those of a good conversation, were roused
by his preaching to seek after a holier and better life.
Many, we are told, were induced by him to give up stolen
goods, or property unjustly gotten, to despise the vanities
of the world, to dedicate themselves more entirely to God's
service, to live in chastity and temperance, and to seek
after the heavenly country with all earnestness, so that
they might behold the beatific vision of God, and enjoy the
perpetual society of angels. Never had there been such an
awakening in these parts for many generations ; never such
a change witnessed among the people, who, giving up a
worldly and foolish manner of living, were created anew in
true faith, hope, and charity, with an ardent desire after
eternal things.1 ' Blessed therefore be God,' exclaims one
of his devout admirers, ' Who has raised up such a preacher
among us, and handed down such preaching, that through
it the light of celestial life might shine upon us in this
uncertain world.' 2
But, continues Thomas a. Kempis, it would take a long time
to enumerate the labours which he underwent in preaching ; the
conflicts he encountered in disputing with those who would sub
vert the faith ; the earnest exhortations that he made in private to
confirm and establish the Brethren and Sisters in a holy life.
These things are widely manifest in his epistles which he addressed
1 Thorn, a Kemp., Vita Cerardi, i. 5. 2 Ibid. viii. 3.

i34 THOMAS A KEMPIS.
to divers persons for their consolation. Thus he says in a certain
letter to some priests in Amsterdam, where he had many friends,
' Do not be terrified, my beloved, if ye hear aught against me,
from those at Campen. All things succeed as I hoped for, and
as God would have it. Moreover the Church at Campen has
wonderfully increased ; praise and glory be to God in the highest.
Let not the love that is within us burn low, but vehemently. Let
us despise earthly commendations, and be as patterns of the most
exalted character, to the praise of our Creator.'
It has been said that Gerard's expressions and letters
strongly resemble those of Wesley at the commencement
of his career : and in the above words we have an illustia-
tion of it. But we can easily distinguish points of difference
between them, especially when they came into conflict with
Church authority, for, as Thomas a Kempis goes on to in
form us of Gerard —
Perceiving that many ecclesiastical dignitaries were opposed to
him, and, through hostile emulation, endeavoured to hinder his
preaching, so that at last he was inhibited by a crafty edict, he
humbly yielded to their fury and malice, not wiliing to raise up a
tumult of the people against the clergy. For he said respecting
the authorities, to those who were indignant at an inhibition so got
up, ' They are our superiors, and we wish, as we ought, and are
bound, to obey their edicts. For we seek not to hurt any, nor to
excite scandal. The Lord knoweth well His own, and whom He
hath chosen from the beginning : and He will call them, more
over, through His grace, without our aid, as it pleases Him.' He
therefore kept silence for a time, and in the meanwhile betook
himself to private exhortations ; imparting with alacrity of heart
the word of consolation to all that came to him.1
Opinions may differ as to the course he should have
taken ; for some may think that while he was doing so
much good, he should have persevered in spite of the prohi
bition of his superior, especially as it had been brought
about by the instigation of those who hated to be reformed,
and disliked any attempt to lead the people to abetter life,
inasmuch as it condemned them also.
It was a crucial circumstance, and we may imagine how
1 Thorn, a Kemp , Vita Gerardi, ix. I.

THE OPPOSITION TO GERARD. 135

much Gerard felt his being stopped in the midst of his
blessed work, and what earnest thought and prayer he must
have given to the question, ' Must I obey them that are
over me or no ? ' Seeking simply, however, to be guided by
the will of God, he chose, what to many will no doubt be
regarded as the only right course, as a general rule, and sub
mitted himself; leaving the result inGod'shands, Who could,
if He thought fit, overrule this untoward act to further good.
He would not do wrong in order that he might go on doing
good in the way he had hitherto so successfully prosecuted ;
and he set an example of such singleness of soul, humble
ness of mind, full trust in God, and readiness to obey, that
it was as rare as it was beautiful to behold ; and it was not
without its influence upon others, in guiding them into the
way of righteousness.
But we notice the further difficulties of his position, and
his vigilance against the snares laid for him, ere the pro
hibition came. Although his success in preaching had been
marvellous, though there were many excellent men that
warmly supported him, Gerard was not ignorant of human
nature, and saw the storm coming ; for he felt that his
faithfulness in preaching the Word had made him many
enemies. He ever entertained a sincere respect for the
sacred office of the ministry, and for those who lived up to
their holy profession, but he attacked with the most un
sparing severity the corrupt manners of the clergy, espe
cially of such as led unchaste lives ; and in consequence of
this several designing men secretly maligned him to the
people, and rose up against him. Many of the common
clergy and monks dogged his steps, viewing all he said and
did with suspicion. He was, however, put upon his guard,
and it is said that on this account he usually kept a notary
and two witnesses at his side, in order that he might
not be without counsel and help in the event of his
being accused of breaking the laws of the Church.1 His
enemies, nevertheless; at last, prevailed upon the Bishop of
Utrecht to forbid Gerard to .preach in public. At this the
1 Delprat, p. 11. Ullmann, ii. 66.

136 THOMAS A KEMPIS.
friends of Gerard seemed more moved than he himself was.
Strong representations were made to the Bishop as to the
injustice of this edict. Thomas a Kempis has preserved a
letter written by a contemporary on his behalf,1 in which
the greatness of the work Gerard had accomplished in the
revival of true religion is largely set forth, and which
states, that many persons in divers places had forsaken their
evil and perverse ways, and had turned to the Lord. The
great enemy of souls, therefore, continues the writer, had
stirred up malicious men against him, to obstruct him.
And now that they had got their way, the wicked rejoiced,
and the hearts of the true servants of God were made sad.
The said writer then intreats that the causes and reasons
of this inhibition should be publicly produced, and that
there should be a suspension of it until this had been
done. This appeal to the Bishop appears to have had a good
result, and in all probability the inhibition was removed, as
we hear of Gerard still carrying on his blessed work of
evangelizing the people. The Mendicant Friars were how
ever his most bitter and unceasing enemies. He was much
opposed to their going about the country begging and
making a trade of religion, as it led to many abuses ; besides
they were frequently working in opposition to the regular
ministry of the Church, and spreading false doctrines among
the people. Gerard roundly denounced their religious views
and ways. One of the friars, named Bartholomaeus, was
particularly obnoxious, and tried in many ways to impede
the work in which Gerard was engaged. Moreover this
man propagated false views of religion. And as the Chroni
cler of Windesheim gives us the account, Gerard had him
cited before the Bishop's court, when he was condemned, and
had to do penance, by having to stand in a conspicuous situa
tion, with two pieces of coloured cloth sewn upon his vest
ments.2 This seems to have been an unpardonable offence
to the whole confraternity, and they appear to have used
every effort after this to effect Gerard's downfall ; for when
1 Vita Gerard! , chap, xviii. sec. 22. » Book i. chap. iv. p. 17.

GERARD INHIBITED. 137
they could not prevail against him with their Bishop, one of
their number, as Thomas a Kempis tells us, ' undertook a
journey to Rome that he might bring a charge against this
man of God ; that by one crafty means or another Gerard
might be put to silence, which indeed he would greatly
have feared to do, if he had been moved by the Spirit of
God. But, continues a Kempis, God, the Arbiter of the just
and the Lover of peace, disposed it otherwise than as the
wicked troubler had designed. For suddenly becoming ill
on the way, he died, and all his evil machinations came to
nothing.1 We are not to imagine, however, that the Mendicant
Friars ceased from their bitter animosity : for it is evident
that somehow or other Gerard was again inhibited by high
authority a short while before his death, and that in one
way or other their object was gained. This seems clear,
for a Kempis has preserved another letter from Gerard's
intimate friend William de Salvarvilla, precentor of the
cathedral at Paris, and Archdeacon of Brabant, which he
wrote to Pope Urban VI. to solicit his permission for Gerard
• to preach again.2 Depicting in glowing terms Gerard's
zeal for the faith, his disinterested labours and the abundant
proofs which had resulted from them, he intreated the Pope
that he would suffer him to have license to continue the
work. The appeal was not altogether unsuccessful, but as
concessions from this quarter were usually tardy, it came
too late. The interdict does not appear to have been re
moved in his lifetime; and when at last the permission
was given him to preach in public again, God had called
His faithful servant to Himself.3
1 Vita Gerardi, ix. 3.
2 Ibid, xviii. 23. This ecclesiastic enjoyed a high character both for religion
and learning ; and other circumstances gave considerable weight to his partisan
ship. 3 It must here be observed that this decree against Gerard's preaching is
variously stated by those who give a brief account of it. Thus Ullmann says,
' Salvarvilla endeavoured to procure a revocation of this prohibition, but in
vain.' Neale, however, says, ' It would seem to have been removed.' And
Mooren, that the application of Salvarvilla ' met with good success, and Groote
continued to preach.' Now these seemingly contradictory statements have

138 THOMAS A KEMPIS.
Gerard, however, was not idle when he could no longer
preach in public ; he did not fold his hands, and sit down in
despair as if he had nothing to do. As one door was shut,
another seemed opened to him ; God had another grand
work for him to bring about and establish ; and this was,
the taking steps which led eventually to the establishing
of the Canons Regular in connection with, or rather as a
further development of, the Society of ' the Brothers of
Common Life,' so that his remaining days were productive
of far more important consequences, than the most san
guine desires that he or his faithful friends could have
entertained. He had been the means, under God, of awakening a
new life in the souls of many of the clergy ; and besides
this, other devout servants of God drew closer to him ; and
now that he could himself no longer preach openly as
aforetime, he called upon them to carry on the good work
he had begun — assisting them by his means when needed.
Such were Florentius Radewin, John Gronde, John Brinde-
rink, and others. He urged other educated men to enter
the ministry, and labour for the good of souls. Already
to a great extent he had provided schools in many places
where they were wanted, that the young might early be
taught and trained in the fear of God. And, where large
public schools did exist, he seems to have been on most
intimate terms with the head-masters, and taken great
interest in such of their scholars as shewed signs of sincere
piety and ability. He often invited them, says a Kempis,
to his house, both for counsel and to hear the Word of
God read to them, that they might be instructed in the
way of life.
Both Gerard and those who were associated with him
in his labours paid much attention to this, and encouraged
evidently arisen from the confusion of two accounts, or the want of further
information to elucidate the course of events. One of t' e above writers refers
to the earlier suspension probably, and another of them to the later — one to
that issued by the Archbishop of Utrecht, which was cancelled, the other to
that of the Pope, which, though withdrawn, came too late to be of any service,
as Gerard had died while the prohibition was in force.

GERARD S KINDNESS TO YOUNG CLERICS. 139
them in every likely way they could. Gerard had an ad
mirable way of winning their affections in his conversation ;
and a considerable alteration for the better was effected in
the conduct of many of them ; for they became willing to
embrace an humble and laborious life, so that they might
live unto God, rather than enjoy all the vanities and
luxuries of the world. Hence a great number of promising
youths and poor clerks had flocked to him from all parts —
John a Kempis, Thomas's elder brother, being of the
number — who by his means partly received their education
free of charge ; while at the same time he shewed them that
they must try and do something for themselves and not
altogether live on the charity or bounty of others ; for he
set every one a work to do, which' generally was to copy
out portions of the sacred Scriptures, pieces of devotion,
or the writings of some ancient author. Then he paid them
the just price for what they had written ; but, as a Kempis
tells us — and the same plan seems to have been continued
in his day too — Gerard did not usually pay them the
whole at once, but distributed part of it at a time, so that
they might have the excuse of frequently coming to him,
and having access to him for the payment of their money,
when he took the opportunity of impressing upon them
the value and beauty of a holy life, and exhorting them
to give themselves to Christ their Lord and Saviour.
And, adds a Kempis, in proportion as they willingly
listened to the teaching of the Master so much the more
did they seem to increase and abound in beneficent acts
of piety. Gerard delighted to speak thus intimately more
to the simple-minded and to those who were teachable,
than to the wise of this world ; because the innocent and
needy were for the most part more quickly admitted to
the counsels of God, than the sagacious who trusted in ,
their own wisdom.1
Gerard had been a great advocate for earnest Christians
associating and banding themselves together in companies ;
and he advised many of those who had been convinced by
1 Vita Gerardi, ix. sec. 2.

140 THOMAS A KEMPIS.
his preaching and had turned to Christ, to live together
if they were single, and could conveniently do so, in one
house for mutual help, comfort, and encouragement. He
had regard also to the younger women, and purchased a
house for them at Deventer where they might live together,
and where they were to learn to employ their time usefully
in spinning, weaving, sewing, and other women's work, till
called to occupy places in the world. These persons were
to call themselves Brothers and Sisters : and were to be
sure to earn their livelihood by the work of their own
hands. He would suffer none to beg at the doors of
better people, or to go from house to house out of curiosity ;
but persuaded them to stay at home and mind their own
business, according to the apostolic rule : and it must
further be observed that though he urged them to
engage heartily in whatever work they undertook, and
do it to the best of their ability, he would have none of
them to attend to their external work or duties in such a
way that it would be a hindrance to their devotions, and
their service to Christ.
Similar institutions to those which Gerard had com
menced at Deventer sprung up also at Zwolle and Campen.
At the latter place, the magistrates and citizens had taken
an unworthy part in the confusion and scandal caused by
the mendicant friars, and on account of the penance to
which one of their order had to submit ; for being incited
against the friends and followers of Gerard, several of the
inhabitants harassed them with many indignities, and com
mitted grievous injuries upon them, dispossessing them of
their goods, and expelling certain of them from the city.
Among these was the rector of the school at Campen,
Werner Keynkamp of Locken, who afterwards was made
the first prior of the convent at Windesheim, whom they
publicly led forth from the town with much opprobrium,
which he patiently suffered for the cause of Christ, and the
truth of the orthodox faith.1 Upon hearing this, the in-
1 Buschius, Chron. Win.tes. I. ch. iv. p. 18,

A NEW VERSION OF THE BIBLE. 141
trepid Gerard wrote to Keynkamp as follows : — ' I hope
you will face with equanimity the danger of losing your
temporal substance. The Saints did this. Earthly dangers
are nothing, when we fix our eyes upon the celestial re
compense. Let us rejoice that in some measure we are
crucified to the world, or have crucified the world to us.
Ours is a just and sacred cause. May it be to. some of
us the means of obtaining the Crown ! ' •
Gerard gave much attention to the settling and per
fecting of these communities, and extending them to other
places. But there were two matters which he seems to
have especially taken in hand, when not permitted to preach.
The first was the obtaining as correct a Translation of the
Holy Scriptures as he possibly could. He was a great
lover of the Bible, and had, as we have seen, endeavoured
to extend the knowledge of its sacred truths, not only by
his preaching, but by employing writers to multiply copies
of it, and then spreading them abroad ; and now he was
anxious to have a carefully corrected copy of that blessed
Word, which should be the one from which all their copies
should be taken. For this purpose he procured the best
manuscripts from the neighbouring abbeys and collegiate
churches, with others brought from a distance, and with a
version of the Bible by St. Jerome, he set in operation the
collation, correction, and introduction of a more perfect
Latin translation ; and in doing this he obtained the aid
of other learned men, the which was carried on, and brought
to a completion by them after his death.
In the second place, he further occupied himself in
maturing a plan for establishing a religious Order of Canons
Regular, to spring up from among ' the Brothers of Com
mon Life,' who should lead a more strict and secluded
life, and be a protection to those who remained as before
free from formal and irrevocable vows. It was his design
also that the new Order should be a model of what the
monastic life should be, as founded on the pattern and rule
1 Revii Daventria Illus. pp. 31, 32.

,42 THOMAS A KEMPIS.

of more primitive times, keeping in view the original
design -of those who separated from the world in this
manner, in order that they might give themselves more
entirely to God's service, the care of their own souls, and
the welfare of those about them in the world. As a
Kempis after leaving Deventer joined one of these re
formed monasteries, and became a Canon Regular, I shall
enter into further particulars respecting them, as a higher
society or institution of ' the Brothers of Common Life,' in
a future chapter. The idea of founding such a religious
Order seems to have suggested itself first to Gerard's mind
after he had paid a visit to Ruysbroek at the Monastery of
Griinthal. It appears that he had gone to see this vener
able saint of God, during the period of the inhibition. He
wanted a short time to calm his soul, to review his position,
to consider his future course of action, as well as to consult
with this man of God upon spiritual matters, and to receive
counsel from him. It was indeed a journey of some con
sequence to him, and helped to determine his future course.
Taking with him an intimate friend, who was of one
heart and soul with himself, as we have before stated,
John Cele, the worthy rector of the school at Zwolle, and
accompanied by a devout layman, called by Thomas a.
Kempis, Gerard Calopifex, who acted as their guide, they
went to see Ruysbroek. Coming to the place where he
lived, named the Verdant Valley ( Viridis Vallis), they did
not behold a large and splendid edifice, but an abode
significant of simplicity and poverty, which were the first
marks of our heavenly King when He came upon earth.
Having entered the gate of the monastery, they soon saw
the holy father and devout prior. He was of a great age,
affable, serene, and of a reverend aspect ; and coming to
meet them, he saluted them most benignly, and, as if by
some intuitive knowledge vouchsafed unto him, he at once
recognised Gerard, and called him by his proper name,
though he had never seen him before. Having welcomed
them, he led them as most honoured guests into the interior
of the monastery, and offered to them the rights of hospitality

GERARD'S VISIT TO RUYSBROEK. 143
with a cheerful countenance and most expansive heart, as
if he had received Jesus Christ Himself.1
Gerard remained with him several days; and conferring
with this man of God concerning the Holy Scriptures, he
heard from him many heavenly secrets ; so that being
astonished he could say with the Queen of Sheba, ' Thy
wisdom and knowledge (O excellent father) is greater
than the report which I heard in my own country, for thou
exceedest thy fame in virtues.' 2 There were certain things
which it is said that Gerard never forgot, and which he
frequently ruminated upon afterwards. Ruysbroek was as
one who lived continually in the presence and love of God,
holding -communion with Him at all times, as if pervaded
with the Spirit, and doing all things, walking, talking,
writing, and performing even the commonest things, as if
he were endued and guided from on high. Thus he said
to Gerard, ' I am firmly convinced that I have not written
a single word, except under the impulse of the Holy Spirit,
and in the special and gracious presence of the Holy
Trinity.' On another occasion, Gerard having alluded to
the pains of hell, the fervour of Divine love blazed forth
in Ruysbroek with unusual strength, and he cried out, ' I
know for certain that I am ready to endure all that God
' Thorn, a Kemp., Vita Gerardi, a. 2.
2 An English clergyman visiting, some twenty-five years ago, the spot where
Ruysbroek was born, thus briefly alludes to the pious saint and his influence : —
' It was on a fine August evening that I visited the little village of Ruysbroek,
the birthplace of the "ecstatic Doctor." Thesingularly uneventful annals of the
life of John de Ruysbroek, peaceful and lovely in the midst of a turbulent and
luxurious generation, were not, I thought, ill typified by the sunshiny repose
of that little Belgian hamlet, so near the din and turmoil of a corrupt metropo
lis. Long after he was considered the first ascetic divine of his age, John
contented himself with the post of a vicar in the collegiate church of St. Gudule,
in Brussels, whence he was the director of all the communities, far and near,
that were most distinguished for holiness and discipline. He was the reformer
of the Abbey of St. Severin, near Chateau Laudun ; mediately, it is believed,
of the great convent of Rhynsberg, and of the collegiate church of Groenen-dael
(Val-Vert), where the last years of his life were spent. But what his influence
must have been is rather gathered from the tone taken at once by all his
scholars— that intense love to God, that overwhelming devotion to the Passion,
which characterised the mystic school of Holland, from Ruysbroek himself to
De Neercassel. '— Neale's Jansenist Church of Holland, p. 68.

144 THOMAS A KEMPIS.
allots to me, life or death, or even the torments of hell.'
The parts of his character which most astonished Gerard
were the complete mortification and deadness of his self-
love, and the perfect concord of his will with God's.
Gerard wrote afterwards to the Brethren in Griinthal that
he had never loved or honoured any mortal man so warmly
as their Prior, and that he was willing to serve him for a
footstool both in the present life and in that which is to
come. At the same time he expressed the liveliest desire
and longing for the company of his friends there, in order
to refresh and invigorate himself by imbibing their spirit.1
Thomas a Kempis tells us that one of the practical
results of this visit to Ruysbroek, was the determination
he came to, to found a monastery of the Order of Canons
Regular for the Brothers of Common Life ; being wishful
that of those who adhered to him some of the most likely
should be promoted to the religious habit, that they might
be an example to the other devotees, and shew the way of
a good conversation in Christ to the clerics and laics coming
to them from other places. He was chiefly led to institute
this Order of Regulars on account of the singular reverence
and love that he bore to Ruysbroek and the Brethren of
that Order who dwelt with him, and from observing the
simple, social, edifying life they led in the Verdant Valley.
A family spirit reigned among them, and put them all
upon a level.2 Ruysbroek, although the Prior, executed
the humblest offices, while, on the other hand, those brothers,
whose duties related to external things, as, for instance,
John the Cook,3 were treated as friends, and taken into
1 Vita Gerardi, Thorn, a Kemp. x. 3. 2 Ibid.
3 This man, named Johannes AfpZiginiensis, was an uneducated layman,
who besides practising his calling, lived in the observance of the most rigid
ascetic rules, and constant spiritual contemplation. He frequently gave lessons
and admonitions on Divine things to the Canons. For an account of him see
Engelhardt's Ruysbroek, s. 326, and Ullmann's Reformers, &*c. John
Cacabus or Ketel, cook of the Brother-house at Deventer, seems to have been
such another man of like spirit, though a more educated man, of whose life
Thomas a Kempis gives us a sketch, to which we shall shortly draw atten
tion.

GERARD DURING THE PLAGUE. 145
consultation in all spiritual affairs. The Canons of Griinthal
realized the idea of a true Brotherhood upon the highest
Christian principles. The remembrance of this remained
indelible on the soul of Gerard, and was obviously his
guiding star in his design of instituting the Order of Canons
Regular in connection with, and out of the Brothers of
Common Life.
On leaving Ruysbroek, Gerard, in company with Cele,
extended his journey to Paris, and there expended a con
siderable surri in the purchase of manuscripts which would
be useful to the clerks, and would serve to further his
efforts to gain a more correct version of the Holy Scriptures
than they had at that time.
After visiting one or two other places he returned to
Deventer, and threw his whole soul anew into the various
works of piety and charity which he still superintended
and infused life into, though during this period he was
debarred from preaching ; especially did he delight in
selecting, befriending, and training young people for a
devout life, and preparing some to become zealous ministers
in the Church of God. He did not, however, forget his
resolution to found a monastery of Canons Regular, for it
was now ever uppermost in his mind, and he set to work
and selected the place which he thought would be a suit
able site for a religious House. Yet the building was not
proceeded with at once. He had already spent and
employed his ample fortune in carrying on those acts of
usefulness and devotion, which had so much engaged his
soul, and now he seemed to lack the means for carrying out
this additional work which he longed to accomplish. But
while waiting, and trusting that Providence would open the
way and provide means for its accomplishment, a strange
ordering of events led to it. The terrible Plague broke out
in Deventer, and he at once busied himself in giving
diligent attendance on the stricken, ministering fearlessly
both to their bodily comforts and to their spiritual welfare.
One day whilst thus employed, word was brought to him
that a faithful, pious, and wealthy friend of his, Lambert
VOL. 1. L

146 THOMAS A KEMPIS.
Stuerman, had been seized with the raging pestilence ; and
Gerard, who was not inexperienced in the art of medicine,
hastened intrepidly to his side for the purpose of adminis
tering consolation and help. And Gerard felt more especi
ally the necessity of going to him when he sent, and most
pressingly asked him to come, since he had expressed him
self as desirous to follow Gerard's counsel in the making of
his will ; and the consequence of this was that the dying
man left and bequeathed a large sum of money for at once
founding a monastery for a new community of Canons
Regular, according to Gerard's directions.
Here then was the very object of Gerard's earnest wish
within sight of being realised ; but, as it has happened in
many other like cases — such are the mysterious ways of
Providence — he himself was taken away before it could be
accomplished. Nay, no sooner was he conscious that the
prayer of his soul had been granted, than God called him
hence. He himself took the plague from attending his friend ;
and, as it is recorded, he felt the pestilential poison gradually
stealing up through the nerves and veins of his fingers till
it affected him inwardly, and up through his arms till it
reached his chest, and was thus surely creeping to his vital
parts. Therefore, seeing that his end was come, he returned
to his house, and called all the devout Fathers together — ¦
Florentius the Rector, and the rest of the Clerks (clerici)
and Brethren of the Congregation at Deventer ; and as
they stood around him, he told them that his dissolution
was nigh at hand, because he felt from the virulency of the
corrupting poison in his system that he could not possibly
recover. He bore his sufferings with great patience. He
asked for and received the Holy Sacrament ; and after
speaking further about his departure, the dying reformer
said, 'God grant that I may find rest after my death,
since for the love of Him I have laboured, written, and
preached.' l
Seeing and hearing these things, they who stood around-
him were all sorely distressed, and with wounded hearts
1 Thorn, a Kemp., Vita Gerardi, cap. xvi. i.

GERARD'S LAST ADMONITIONS. 147
they sobbed aloud ; with tears and lamentations they also
cried out, ' Oh much beloved Master, oh most faithful
Father and protector, what shall we do in the future ? To
whom shall we turn when thou art taken from us ? For
the devotion of the whole country, which was revived by
thee, and began to flourish again under the wings of thy
protection, will die when thou art gone. For every one will
necessarily return to his own way by the which he came,
when we have no one to defend us against those that rise
up against us, or to fight for us. Those mendicants will
drive us from the land, and they will vex our lives with the
worst injuries they can do against us, when there is no one
to withstand them, and close their wicked mouths.' l And
here we shall continue the account of his last moments in
the touching words of Thomas a Kempis.
The pious and compassionate Master, seeing the grief
of his sons at the thought of his departure, consoled them,
and exhorted them thus : —
' Have faith in God, most beloved, and do not fear the re
proaches of worldly men. Remain steadfast in your holy resolu
tion ; the Lord will be with you in this place. For man will not be
able to overthrow that which God has decreed to accomplish. . . .
And behold there is Florentius, my beloved disciple, in whom
verily the Holy Spirit rests : he shall be your Father and ruler.
Hold him in my place, hear him, and obey his counsel.' And
having thus kindly consoled his disciples, who were greatly over
come with much sorrow, he assured them that the help of God
would be with them. To these he left in his will, not gold or silver
or abundance of treasures, but the sacied books, and some very
poor garments, and certain other common and antiquated articles,
marks of his contempt of the world, and of his endeavour to
attain the kingdom of God. After this there came to him certain
devout scholars who were smitten with the pestilence, desiring, for
the remedy of their souls, to hear some salutary words from him.
To whom he kindly replied, ' If you have always a good design
to serve God, you may die securely. All the lessons which
ye have learnt shall be reckoned to you as the Lord's Prayer, on
account of the pious intention towards God, which you had in
studying.' Hearing these words the young men were consoled ;
' Buschius, Chron. Windes. i. ch. iv. 19-21.
L 2

148 THOMAS A KEMPIS. 0
and returning to their lodgings, they died in a good confession, '
commending their souls, redeemed through the Blood of Christ, to
God and the holy angels. And thus after the day of the Assump
tion of the Blessed and ever Virgin Mary, when the Festival of
St. Bernard was come, the venerable Father Master Gerard, who
had a special devotion to St. Bernard, having been fortified with
the Sacrament of the Church — yielded up to God his soul,
rendered precious through faith, and illustrious for many virtues,
just as it was drawing on towards evening between the hours of
five and six, in the year of our Lord's Incarnation one thousand
three hundred and eighty-four. '
When the sad tidings of his death went forth among
the people, multitudes of the faithful assembled to honour
the burial of so loving and devout a Master ; and the reli
gious Brothers and Sisters shed many tears. He was in
terred with great solemnity in the Church of St. Mary,
which had frequently rung with his loving voice when he
preached the Word of God.2
Thomas a Kempis gives us in few words some traits of
this faithful servant of Christ, which will afford us, in pass
ing, a glimpse of what he was, both as regards the outward
and inner man. He had, he tells us, a cheerful countenance
and serene mind ; he was affable in conversation, modest
in his bearing, sagacious in counsel, severe towards vice,
and ardent in doing good. He eschewed sloth, loved sim
plicity, contented himself usually with one meal in the day.
He was unwilling to accept invitations.3 He was very
fervent and devout in prayer ; and often when he read the
' Hours,' from the superabundant infusion of grace, he
1 Vita Gerardi, xvi. 2, 3, 4.
2 Ibid. xvi. 5. Foppeus says that in the year 1697, when demolishing
the walls of the old Brother-house at Deventer, Gerard's skull, together
with that of Florentius, is said to have been found (Bibl. Belg. i. 356).
Neale, however, states that his skull was found in the same year, 1697, in
the church of Deventer, and removed in a chest to the Fraterhuis at Emmerik."
It is difficult to know how to reconcile these two statements, or which to
depend upon the most. The skull was easily known, says Neale, from the
remarkable orifice in the bones of the forehead, which was noticeable even in
his lifetime, and which he used playfully to call his chimney (Jansenist
Church, p. 81).
8 Vita Gerardi, xi.

GERARD AS A REFORMER. 149

would burst forth with a voice of jubilation, disclosing the
internal gladness of his heart in the sweet song of praise
which he uttered. And every morning before he undertook
any external business, or gave any answer to inquiries, he
refreshed himself with sacred readings ; and endeavoured
seasonably to prepare himself for his future duties by
devout meditation and prayer. And when he entered the
church often would he seek a quiet place, where he could
not be disturbed in his prayers by the tumult of men, and
would prostrate himself before God ; and there with in-
treaties and sighs he would knock at the gate of heaven,
and beating his breast with the publican, he would implore
God to be propitious to him, and not suffer him to perish.1
Buschius speaks of Master Gerard as ' the first Father
of our Reformation,' and says that to him was owing all
' the Modern Devotion.' 2
Though he was not one to openly stir up disaffection in
the Church, he nevertheless was of opinion that a radical
change was needed in the existing system under papal
¦domination. For writing to his friend William de Salvar
villa, Gerard says, ' The decadence of the Church is visible
in everything. The ruin of the whole body of the Church
has been a long time threatened. . . .
' We suffer especially in the chief — the Pope ; for follow
ing the doctrine of the physicians, the disorder of the
head is the symptom of a grave malady, and one effect is
a fever which ravages the whole organism. We are like
inexperienced physicians ; we see the actual signs of the
evil without having regard to the older symptoms, which
are not less important. Thus we lean entirely on one side,
whilst the present suffering is not the principal cause of the
decline. I hold indisputably that the luminaries of the
Church must be overthrown because of the cupidity and
luxury of the Ecclesiastics. This schism will not be cured
without leaving a large scar .... and I, who desire the
return of the unity of the Church, I wish that the two rival
popes were in heaven to sing the Gloria in excelsis ; and
1 Vita Gerardi, xii. 2 Chron, Windes. pp. 2, 19, 326.

150 THOMAS A KEMPIS.
that a veritable Eliakim would descend upon earth, who
would not be of this same race of vipers. But this present
hour is the hour of darkness. May God deliver us from
the evil ! Amen. ' '
Now these words are remarkable as written by Gerard
Groote forty years before the Council of Constance. He
was loyal and stern in upholding the doctrines and disci
pline of the Church, but he prognosticated a century and a
half before Luther that the schism was irremediable with
out a reformation of the Church ' in its chief and its mem
bers.' He was indeed, like Wickliff, ' a precursor of the Re
formation.' There is indeed a great resemblance between
him and Wickliff. Gerard performed in Holland and
Gelderland an analogous part to what Wickliff performed
in England. Both were declared enemies of the mendicant
Orders, and of the abuses of the Church of Rome. Both
were advocates of voluntary poverty and of preaching the
Gospel to the people in the vulgar tongue. Both died in the
same year, and both were the victims of the coalition of
parties interested in the retention of abuses. Wickliff em
ployed many poor clergy in Evangelizing the people, and
Gerard Groote in a similar manner raised up and assisted
many poor clerics to spread the Gospel. Wickliff, however,
had the more critical and Scriptural spirit, whilst Gerard ex
hibited a moral and mystical tendency. One relies on the
texts of Scripture to encounter the corruptions of the Romish
Church ; and does not fear to batter down many of its
errors. Gerard still respects many of the dogmas, and the
pontifical authority, but appeals to the example of the Life
of Christ and His Apostles, and invokes the testimony of
the Holy Spirit within us, for effecting a reformation of
abuses and vices in the Church.
Here an interesting question arises as to whether these
two forerunners of the Reformation, and awakeners of the
religious conscience, — preaching at the same time in two
neighbouring countries, having commercial and intellectual
' See Manuscripts at the Hague, No. 154, fols. 115, 165, and 230 ; G.
Bonet-Maury, G. G. pp. 38, 39.

SENTIMENTS OF GERARD IN THE 'IMITATIO.' 151
 1  ,
relations, — were strangers one to the other. We have in
vain, says one who has examined the question, sought in
the writings of Gerard Groote for a trace of the ideas of
Wickliff ; and reciprocally we have not found in the writings
of Wickliff any mention of Gerard. There is, however,
a striking analogy in their methods of Evangelizing, and
in their return to the Primitive Church as the standard
of what Christianity should be. But how explain this
identity of results with perfect independence of research ?
May it not arise from the effect of a general law of the
human mind that is called the law of the simultaneous
dawn of truth ? The moral and natural truths are like or
ganic germs which are placed by the Creator in divers
places, and when the time fixed by the Divine Wisdom has
arrived they simultaneously come to light in the souls of
two or three men of genius. It has been so in Mathematics,
Astronomy, and Chemistry. Why should it not be so in
the moral and religious world, since one and the same God
governs the body and the mind ; only the orbit of human
reason is more difficult to determine ? 1
In drawing this sketch of Gerard Groote's life to a
close, we would notice that Thomas a Kempis has col
lected together, at the end of his biography of him, several
of his most valued moral Sayings and Rules of Life.2
They are not only characteristic of the man and his teach
ing, but serve to shew the practical nature of the mysticism
he adopted, free from the errors which sometimes clung to
it. Ullmann says of Gerard, that ' having received the
impulse from John Ruysbroek, he transplanted the spirit
to his favourite disciple Florentius, and he in his turn to
Thomas a Kempis. And in the maxims he cites it is im
possible not to recognise the school from which the book
" Of the Imitation of Christ " has proceeded ; and it must
be evident to every one who contemplates the movements
of that age and circle, that Thomas a. Kempis was but a
link in a great chain of evolutions, that he trained himself
1 Bonet-Maury, Gerard de Groote un Precurseur de la Reforme, pp. 88, 89.
2 Vila Gerardi, xviii.

1 52 THOMAS A KEMPIS.
according to an existing school and tradition, and that his '
blossoms derived their sap from a stock whose roots were
Ruysbroek and Gerard Groote.' [
I have already dwelt sufficiently long on the life of
Gerard, and do not feel justified in giving a selection of
these maxims, however valuable and instructive they may
be. I therefore now pass on to give some particulars re
specting the origin and history of the Confraternities to
which Thomas a Kempis belonged, in the furtherance and
labour of which he took part and felt the deepest interest
so long as he lived. There were two stems, as it were,
growing out of one stock. I must notice first that
more unfettered branch of the Association which was first
established, and which was generally termed ' The Brothers
of Common Life.' Those who were afterwards associated
together in a religious Order and called Canons Regular,
were considered a higher grade of the same Brotherhood,
and under vows. I must deal with these later on, when
I come to speak of the time when a Kempis entered one
of their monasteries. 1 Reformers before the Reformation, ii. pp. 79, &*¦

153

CHAPTER VI.
How the Society of the Brothers of Common Life originated — Rules for the
regulation of it drawn up by Florentius under the advice of Gerard — How
the Society differed from the Monastic Life — Something like to the Society
of these Brothers previously existed — The mode of life pursued by the
Beguines, Beghards, Lollards — How these bodies had mostly degenerated
— The Brothers of Common Life designed for a reformation of religion —
Various safeguards for the preservation of their purity and usefulness — The
part they took in promoting Education and the Advancement of Learning
— The Study of the Scriptures encouraged, the Fathers and the Lives of the
Saints read — The Brothers are persecuted by the Mendicant Friars —
Gerard stands forth in their defence — A Kempis commends this kind of life
in one of his Discourses.
THE commencement of ' the Brothers of Common Life,' as
a Confraternity, was in a very simple and natural way. It
seemed to grow out of the necessities of the case. There
was a call for it. A combination of those who were piously
disposed and like-minded was not only desirable but needed
for their mutual support, for their encouragement and edifi
cation, and for the keeping up a certain rule and discipline
of life. Gerard, as we have seen, had a special liking for
the society of young men. Several of his most intimate
acquaintances were young clerics of great piety and
moral earnestness, who frequently shared in his devotio
nal exercises and apostolic wanderings.1 And it has been
already stated, how interested he was in promoting the ad
vancement of promising youths whom he found at the public
schools ; and how a great number of those who were de
stined for the clerical profession, attached themselves to
Gerard ; who on his part, when requested, advised them ^
about the prosecution of their studies, discussed scientific
subjects with them, read good books to them, discoursed
'- Thorn, a Kemp., Vila Gerardi, xii. I.

154 THOMAS A KEMPIS.
with them in a friendly way upon the Life of Christ, advised
them about their own personal manner of life, entertained
many of them at his table, and procured for those who were
poor the opportunity of earning a little money.
This latter object was accomplished, as we know, by
getting them to copy books, which was at that time a matter
of some moment, when there was no printing press in
existence ; and, as there was an increasing demand for
such works, it afforded employment of a very honourable
sort to young men who qualified themselves for it. Thomas
a Kempis tells us that Gerard had a great love for the Holy
Scriptures, which he diligently read every morning in private,
and for the writings of the ancient Fathers, and that he was
indefatigable in collecting the records of Christian antiquity.1
He was, as he himself states in a letter to a friend,
' avaricious — and more than avaricious — of good books.'
It was not for the mere external beauty of a fine hand
writing that he cared, but for what he read in these
writings ; still he was very urgent in requiring that the
Holy Scriptures, and other useful works, should be well
written, and carefully preserved from dust and ill-usage, so
that they might be more extensively useful to the present
and future generations.2 He recommended that the Sacred
Scriptures and the Divine Offices should be written in a
larger or better style than that used for other works, both
for the honour of God, and for the service of the Church.
This was afterwards carried out by Thomas a. Kempis
in writing the Bible and the two Missals, as the facsimile
of one of the latter written in 14 17 shews. In thus
employing these young men, he had a threefold end
in view, — to multiply good books,— to afford profitable em
ployment for supporting poor students,— and to gain the
opportunity of influencing their minds for a holy life.
This he continued to do more and more; and as the
numbers increased it became necessary to consider how
they should all be provided for, and whether some other
system could not be brought into operation, whereby those
1 Thorn, a Kemp.-, Vita Gerardi, xiii. 1. 2 Ibid. xiii. 2.

FLORENTIUS SUGGESTS THE UNION. 155
who were engaged in these labours might not in some
measure co-operate in mutually helping to raise the means
for their own maintenance, and at the same time whether
more fixed regulations could not be adopted for living
on strictly Scriptural principles and after the pattern of the
primitive Christians.
The suggestion of a Brotherhood, however, did not come
from Gerard in the first instance, though he had brought all
matters together, ready for it. It originated simply enough
in this way. The number of copyists had increased : and
consequently expenses had also increased : so on a certain
occasion, when Gerard was anxiously considering how he
should provide necessary food and clothing for all those
who were thus disposed to employ their time, Master
Florentius Radewin, who had been converted by Gerard,
and since then had become one of the vicars of Deventer,
made a proposition by chance, as it would appear, to him
in- these terms, saying : 'Beloved master, what harm will
arise if these clerics (clerici) engaged in writing, and I,
should, with a good will, place the amount which we earn
in one common purse, to expend as needed, and live equally
alike in common ? ' 'In a Community ? In a Community ? '
again inquired Gerard ; ' that would be like the Order of
Mendicants, and they would not tolerate it, but would endea
vour to resist it with all their power ; and it would set them
altogether in opposition to us.' To which Florentius replied,
' But what is to prevent us making the trial ? Perhaps God
might vouchsafe to us that which would be to our advantage.'
Then Master Gerard deliberated a little while within him
self, says the Chronicler of Windesheim, and at last said, ' In
God's name, then, let us begin. I will be your advocate
and your faithful protector against all the adversaries that
shall rise up against you and try to hinder you.' lj Receiving
his permission to make the attempt, therefore, and such a
consolatory promise of support, the devout Florentius
gathered the young clerics together, and made the proposal
to them, whether they would be willing to place the price
1 Buschius, Chron. Windes. vol. i. ch. ii. pp. 6, 7.

156 THOMAS A KEMPIS.
which they each received weekly for what they wrote into
one common fund, and live a common life together, in the
name of God. To this they readily assented with unwonted
gladness of soul, and with the felicity of those who rejoice
in prosperous times.
Moreover, continues the Chronicler, some of the clerics,1
who had talked about this matter aforetime, considered this
Common Life to be the way of perfection, sanctioned by the
Apostles in the primitive age of the Church, and under the
government of the Holy Ghost, when among all those that
concurred in the same Christian faith there was but one
heart ; neither did any one call the things that he possessed
his own (Acts ii. 32-34). Moreover they conceived that in
the Gospels they had a further promise from Christ, that by
relinquishing all desire of gain for themselves in this life,
and following Christ, they should receive an hundredfold,
and inherit Eternal Life (St. Matt. xix. 29). And since,
by their associating together in a community of this sort,
what was necessary for their subsistence would be provided
for, and would be likely to afford them more quiet and a
blessed peace of mind, they were the more ready of their
own free will to enter upon the proposed project ; and so
after having well considered the matter they all came to the
unanimous decision that by the help, counsel, and protection
of Gerard they would remain all the days of their life as
' Brothers of the Common Life,' under obedience to Floren
tius, as their head ; although no vow or solemn promise
should be exacted from any of them, but all should agree
to contribute by the unwearied labours of their own hands,
particularly by writing, what was necessary for the support
of the community in providing food, clothing, and other
necessaries of life.
And having once begun to liye together in holy Brother-
1 I think it may be better to use this term for them in future, to distinguish
them from others ; for they were not spoken of as clerici because they were
clergymen in the sense of ordained ministers, nor clerks merely as we under
stand the word when applied to a secular calling. They were strictly writers,
copiers of books, but still closely allied to religion, so that they were esteemed
as a semi-religious body.

HOW THE COMMUNITY GREW. 157
hood, by the favour of God, and the good will of their
neighbours and relations, whose hearts God had inclined,
and being mutually affectionate towards each other,
many joined them, not only clerics, but laymen of divers
positions, of their own free pleasure, being ardently drawn
by their earnest words and holy examples, to the love of
God arid a contempt of the world.1
Then the devout Father Florentius, dwelling with his
priests and clerics in common life, prescribed, by the
counsel of Master Gerard, the form and rules of living alike
in their Community, — the modes, places, and times of labour
ing, watching, sleeping, praying, reading, and refreshing the
body ; and how other matters concerning their welfare
should be settled for the time to come. Having then fully
and wisely established themselves, and being joined together
in holy concord, they furnished to the whole religious world,
says the writer from whose work these particulars are de
rived, to both men and women living in the world also, the
pattern of Apostolic life, and a complete example of Evan
gelical perfection, so that the eyes of all men were fixed
upon them with astonishment, since their lives were re
nowned for their sanctity.
After this manner therefore, and from this beginning,
all the devout Congregations of Priests and Clerics, and of
the Sisters now spread abroad throughout the greater part
of Germany, are well known to have taken their rise. For
when in divers cities, towns, and villages many priests and
clerics, virgins and widows, men and women of all condi
tions, for the love of the heavenly country, most willingly
left parents, brothers, relations, and acquaintances, their
business, their gains, their advantages, and all that they
had in this world, — they desired with their whole hearts per
petually to be the servants of the Lord Jesus Christ, Who
became poor on account of their poverty, and to live in true
obedience, chastity, and poverty, after the manner of the
devout congregations of Brothers and Sisters ; faithfully
serving God day and night, and glorifying Him according
1 Buschius, Chron. Windes. ch. ii. pp. 7, 8.

158 THOMAS A KEMPIS.
to the rule of Christ ; but without any professed rule — i.e.
without making any solemn vow like the monks and nuns.1
Now from these particulars it must not be thought that
there had been no institutions before this time of a like
character except the Carthusian, Franciscan, and other
monasteries, where the members lived together under vows.
There was indeed a certain kind of kinship to the monas
tic institution then existing, but they differed from them in
this essential respect, that the Brothers of Common Life
were left free to go or stay ; for if any of the Brothers re
pented of their having adopted such a life, and it became
irksome to them, or they were inclined to rebel against
authority, they were at liberty to take their departure ; and
further, they seemed animated with a purer faith in Christ,
earnestly desiring to follow Him in cheerful godliness.
Something similar, however, to the constitution of 'the
Brothers of Common Life ' may be found in history nearly
two hundred and fifty years before they were established.
About the middle of the twelfth century, says an ob
servant writer, and particularly in Upper Italy, France, the
Netherlands, and in Germany, the stirrings of spiritual life
manifested themselves in various ways, and began to be
deeply felt among the nations of the West ; while efforts,
' Buschius, Chron. Windes. ch. ii. pp. 8, 9. Butler in his Lives of the Saints,
speaking (in St. Andrew Avellius's life) of St. Charles Borromeo says, ' That
great saint had nothing so much at heart as such a reformation of the clergy,
that all amongst them might be replenished with the spirit of the Apostles.
For this end so many Orders of Regular Canons and Clerks have been instituted
from St. Augustine [down to our time. Yet into our Houses, through the
negligence of superiors and the propensity of the human heart to the grati
fication of its passions, the spirit of the world has too often found admittance,
to the gratification of the scandal. For the same purpose have congregations
of secular clergy, living in common without vows, been sometimes erected :
amongst which scarcely any was more famous than that of Windesheim,
established by Gerard the Great or Groot, in Holland, who died in the
odour of sanctity in 1384, leaving his plan to be finished by his worthy suc
cessor Dr. Florentius : it was continued in the same spirit by John Cacabus or
Kettle.* St. Charles Borromeo had a design of engaging his canons to live
in this manner in common without vows, but the execution was prevented by
his death.' Nov. 10, vol. ii. pp. 840-1.
* Here Butler is in error, for John Kettle died before Florentius. See Lives,
by T. a Kempis.

ITS RELATION TO MONACHISM. 159
originating in a real inward want, were made to call again
into existence the Christianity of the intellect, the heart,
and the life, with its apostolic simplicity, charity, and self-
denial. The persons, whether male or female, who caught
the infection of this spirit, were forced, by the corruptions
prevailing both in society and in the Church, to seek for
themselves a quiet retreat, where, in seclusion from the
world, they might enjoy the blessedness of inward peace,
and remain connected with their fellow men by no bond.
except that of good will and beneficence. Originally this
also had been the end and aim of Monachism. Even
tually, however, the Monasteries had become involved in the
general degeneracy, often to an extent of which it is
horrible to think. The monks themselves were ofttimes
both the most corrupt of men, and the worst corrupters of
the age. And yet it is no uncommon thing to discover,
side by side with the deepest debasement, the most
vigorous efforts to rise, just as the sanitary virtue operates
most powerfully upon the organ most affected by disease.
Accordingly we find a double result.
In the first place, many truly great, serious, ener
getic Christian characters were produced in the very domain
of monachism ; while by whole monastic communities, or
at least a large part of them, the purest objects of Christi
anity were strenuously promoted ; as, for instance, the
culture of a deeper and more heartfelt piety by the Augus-
tinians, — the vindication of the liberty of the Church by a
part of the Franciscans, — and the practice of a higher,
though sometimes over-strained severity of morals by the
Cistercians and Carthusians ; so that, in the very worst cor
ruption of monachism, the operation of a conservative
power for good is to be observed. In the second place,
although monachism as a whole had now degenerated from
its originaL condition, there grew up besides it something
new, and nearly allied to it, which strove, by a purer and
freer method, to realize that for which the monastic com
munities were originally designed, but which they were now
no longer able to effect. I here speak of those peculiar

160 THOMAS A KEMPIS.
religious associations of the middle ages, which partially
wore the outward form of the monastic life, but were
exempt from its restraints and connection with the hier
archy, and animated by a more intense and profound
Christian spirit. Through the greater part of the middle
ages a succession of free spiritual associations can be traced,
which being often oppressed and persecuted by ecclesiastic
cal dignitaries, pertained rather to the life of the people,
than to the frame-work of the Church, — exhibited more or
less a regulated form, and professed a diversity of doctrines,
though they all emanated from a fundamental endeavour
after practical Christianity.
First there arose in the Netherlands, as early as the
eleventh century, partly owing to the disproportion between
the sexes produced by the Crusades, the female society of
the Beguines. Then in the thirteenth century we hear of
the Beghards — -male communities. And then in the fol
lowing century, and at first around Antwerp, appeared the
Lollards. The Tertiaries of St. Francis had commonly the
former of these terms applied to them. And the ' Brethren
of the Free Spirit ' — generally pure-minded mystics — were
known under the same appellation, though later on they
were often designated Lollards.1 All of them rapidly
spread ; and, in many localities, attracted much attention ;
as, for instance, the Beguines, who became very numerous
in Cologne.2 These ' prayer-makers and chanters ' — for
such is probably the most correct interpretation of the
words Beghards and Lollards3 — devoted their attention
wholly to practical objects. For the most part they lived
together in separate houses of their own, with the utmost
simplicity ; supported by the earnings of their manual
industry and by charitable donations, and were chiefly
occupied by works of Christian benevolence.
In these labours they not only manifested blamelessness
1 Mosheim, Cent. III. p. ii. ch. v.
2 In A.D. 1250 there were upwards of a thousand in this city.
3 Mosheim says that ' the word Lollard means a singer, as Beghard means
one who prays.' Cent. XIV. p. ii. ch. ii.

OTHER SIMILAR COMMUNITIES. 161
of life, but did great good. They were therefore beloved
by the people, gladly received in the towns, protected by
princes and magistrates ; and after a temporary suppres
sion under Clement V, in the year 131 1, they were even
sanctioned by several Popes,1 so long as they adhered
strictly to the creeds of the Church, and taught no heresy.
The Inquisitors and mendicant monks were the only
parties who opposed them, and here and there succeeded
in stirring up persecution against them ; though the clergy
generally did not look upon them with favour, as they
were the means of drawing away from them part of their
customary dues. Many families of distinction also were
displeased with the Beguine establishments, as threatening
to divert the more pious of their daughters from married
life. This opposition, however, would have done these
establishments little harm. Their own inward declension,
which followed in the course of time, injured them most
of all.2 The object and rule of all these religious associations
at the first were similar to those of ' the Brothers and
Sisters of Common Life,' and were alike serious, practical,
and praiseworthy. None but women of good character
were admitted among the Beguines. They took no oath
binding for life, but were required solemnly to promise
obedience and chastity. Great strictness of life was main
tained ; and any refractory conduct was punished with
stripes or imprisonment, and the licentious were dismissed.
All dressed alike, and took their meals at one common
table ; they all assembled at fixed hours for prayer and
exhortation, and the rest of the day was actively spent in
manual labour, and caring for the poor and sick. Each of
the sisters had a separate cell, but there was one common
sleeping and dining apartment for all.
The communities of the Beghards and the Lollards
were carried on in like manner, and they often associated
1 By John XXII. in 1318 ; by Gregory XL in 1374 and 1377 ; by Sixtus
IV. in 1472; and Julius II. in 1506.
2 Ullmann, Reformers before the Reformation, ii. 9-15.
VOL. I. M

1 62 THOMAS A KEMPIS.
together to nurse those attacked with dangerous sickness,
and to bury the dead.1
Many of these religious associations were still in exist
ence and held in much esteem at the time when the Societies
of the ' Brothers and Sisters of Common Life ' were first
instituted ; and it seems very probable that the disciples
of Gerard gained their first idea of living together, and
were incited to do so, from the knowledge they had of these
associations. Gregory XL in 1377 recognises these Beg
hards and Lollards as living honestly and humbly together,
in pureness of faith, decently clad, but poor and chaste,
and as they devoutly frequented the services of the Church
he would not suffer them to be persecuted.2 Boniface IX.
also in 1394 especially commends them in this, 'that they
receive into their domiciles the poor and wretched, and to
the utmost of their power practise other works of charity,
inasmuch as when required they visit and wait upon the
sick, and minister to their wants, and attend also to the
burying of the dead.' 3 The Beghards and Lollards,
therefore, of this description had consequently nothing
singular, schismatic, or sectarian about them ; on the
contrary, in connection with the Church, they performed
the same duties which are now undertaken by the Sisters
of Mercy, and other like benevolent associations.
But alas ! as is so often the case, there is a dark side
to the picture, of which some notice must be taken. Many
irregularities and extravagances, both in their habits and
doctrines, were early laid to the charge of some of these
associations. From the nature of their constitution they
were peculiarly liable to be influenced by wild enthusiasts,
and led away by erratic spirits. Many of the working class
who were well able to labour, but rude and ignorant,
abandoned their employments, and assuming a peculiar
dress, with' a cowl upon their heads, they wandered about
the country, seeking lodgings in the houses of the Brethren
1 Gieseler, ii. 3, pp. 206, 207.
1 Mosheim, p. 401. Gieseler, ii. 3, sec. 207.
1 Mosheim, p. 653. Gieseler, ii. sec. 208.

FORMED AFTER THE APOSTOLIC PATTERN. 163
and Sisters ; and living indolent and easy lives, they held
secret meetings to propagate false doctrine, subversive not
only of Church authority, but of sound morality. Teaching,
for instance, that men ought to live in a state of innocency
and freedom, as if in Paradise before the fall, they intro
duced a doctrine somewhat similar to what is now known
under the term of Communism. Instead, therefore, of
being useful to society by their labours, many of the
Beghards and Lollards became common pests by their sloth,
mendicancy, and unsound views of religion and moral life.1
Thus in many cases the Beghards and Lollards fell to be
loose sectarians, and brought disrepute upon the Beguines
as well ; so that these associations were looked upon with
suspicion ; and, not unfrequently, hostile measures were
taken against them by the Church.
In originating the Communities of the Brothers and
Sisters of Common Life, therefore, we evidently see a
revival of, or return to, the purer and nobler form of
older religious associations. But among the Brothers
of Common Life may be noticed a principle of greater
security against the inroads of those evils which led to
the downfall of those societies which preceded them. The
measures taken will shew this. The great desire of those
interested in the formation of the Brotherhood origin
ated under Gerard, was to effect a reformation in religion,
by manifesting a life of thorough, earnest, practical, vital
Christianity. In their mode of life and pursuits they
constituted a union of Brethren conformed, as far as the
circumstances of the times would permit, to the Apostolic
pattern.2 One great safeguard, then, was in having Brethren
to live in connection with the ministry of the Church, and
to be subject to such as heartily entered into the spirit of
the grand design, and were themselves examples of what
the Christian life should be. It is not good either for the
1 Gieseler, ii. 3, sees. 267, 269.
2 Thus Thomas a Kempis, remarking that Florentius strove to make the
Brotherhood such, says, ' Sacra; Apostolicee vitae cum suis Presbyteris et
Clericis formam humiliter imitando.' Vita Joh. Gronde, i. 3.
m 2

1 64 . THOMAS A KEMPIS.
clergy or people to live alone by themselves too much,
separated from each other in the toils and trials of life.
It is likely to prove injurious to both in more ways than
one. It may therefore be regarded as a much safer and
healthier condition of existence that the Brethren were
drawn into closer and more familiar intercourse with some
ordained ministers of the Church. Forming a nucleus,
the latter gradually gathered around them others from the
world awakened to a desire for the new life in Christ Jesus.
Thus the Brothers, combining for the cultivation of
genuine piety, procured for themselves the means of a
simple livelihood, partly like the Apostle Paul by manual
labour, and partly by receiving voluntary donations, which,
however, no one was permitted to solicit, except in a case
of urgent necessity. Imitating the Church at Jerusalem,
and prompted by brotherly affection, they mutually shared
with each other their earnings and their property, and
consecrated even their fortune, if they possessed any, to
the service of the community. From this source, and from
the donations and legacies made to them, arose other
Brother-houses, in each of which a certain number of
earnest minded Christians lived together, subject, it is true,
in diet, dress, and general way of life, to an appointed
rule, but yet not wholly sequestered from the world after
the manner of monks, for, as it will be seen, they had a
certain freedom of intercourse, and in such a way as to
preserve the principle of individual liberty, whilst they
studiously kept within the bounds of religious discipline.
Their whole rule was to be observed not from constraint,
but of a ready mind and a free will, so that the Brother
hood had much of the freedom of a voluntary association,
whilst the wholesome government of godly living and
subjection to authority was strictly required, hence all
obedience, even the most unconditional, was willingly and
affectionately paid for God's sake.
The prohibition to go about the country begging, or for
any other purpose, unless exceptionally permitted, was
another great safeguard against the Brothers falling into

ADVANCE OF LEARNING THROUGH THEM. 165
dangerous ways ; not only because it necessitated regular
manual labour for their support, but prevented them from
having their minds distracted by outward things, and
enabled them the more completely to fix their desires upon
the spiritual life ; whilst the employment and liberty which
they had, allowed a certain degree of freedom and inter
course with their Brethren, which they enjoyed, and which
served to keep both their souls and bodies in a healthy
state. But there was another safeguard which was of great
service in preserving them from being led away by fanati
cism or wild enthusiasm, because it gave them a useful
object and purpose in life to look after, and that was the
encouragement they gave to intellectual pursuits, and the
interest they took in education. Much of the instruction
given in schools at that time was often only within the
reach of those who could pay for it, whilst there was no
little defect in imparting it. Even in those schools
attached to monasteries it was often superficial, and
mingled with superstitious notions opposed to true enlight
enment. The Brothers of the Common Life, on the contrary,
not only promoted the giving of Instruction gratuitously,
or assisted those unable to pay for it, and thus brought the ' '
arts of reading and writing within the reach of many that
could not otherwise attain them ; but, what was of more con
sequence, they infused into education quite a new life, and
imparted to it a purer and a nobler aim.
It is well known to the student of history that a great
improvement in the character of education took place
about this time, and that the advance of learning in the
northern parts of Germany is greatly indebted to the
efforts of the Brothers of Common Life.1 Though Gerard
charged the members of the Brotherhood to look to Christ
as the Source of all light and truth, all life and peace, and
without Whom all learning or gifts were but as vain
1 It is said of the Fratres Communis Vita, 'Qui scholas Latinas juven-
tuti undique ad se confluenti aperirent, et non bonis tantum Uteris sed et bene
vivendi moribus discipulos instruerent.' Andreas, Bibl. Belg. p. 277,

1 66 THOMAS A KEMPIS.
shadows, yet he would not confine them to none but
Christian authors. Among the ancient philosophers he
would have his educated disciples to read the works of
Plato and Aristotle, and valued the former for his excellent
discourses in the person of Socrates. The morals of
Seneca pleased him much, and he recommended them to
the Brothers as a rich mine of wisdom. He himself was
versed in the art of medicine and knew something of law ;
and it is evident that some of his disciples were much
esteemed for their knowledge of them. And from what
Thomas a Kempis says of Gerard, he would have the
clerics to study geometry, arithmetic, logic, grammar, and
other subjects.1 From which it will be perceived that the
Brothers of Common Life were urged to the pursuit of
what at that time was a liberal and enlightened education ;
and consequently were the first in their generation, and in
those parts, to promote and encourage it, and were thereby
the less likely to be led away or inflated by an ignorant or
foolish enthusiasm.
But above all, the study of the Holy Scriptures was to
be regarded by them as the beginning, and the foundation,
of all solid knowledge. And of these the Gospels were
placed before all else, as containing the life of our great
Exemplar. ' Let the root of thy study,' he says, ' and the
mirror of thy life be in the first place the Gospel of Christ,
because there is the Life of Christ.' 2 This was the funda
mental rule, we must remember, of the Founder of the
Society, which had now received Thomas a Kempis within
its arms, and within which he was to live and die. In the
next place Gerard recommended the Lives of the Fathers
and early Saints, and their holding conferences among
themselves, as great helps and incitements in the Christian
race. He seems to have especially pointed out to them the
works of St. Ambrose and St. Augustine, St. Jerome and
Gregory the Great, with those of St. Bernard and of our
1 Vita Gerardi, xviii. 56.
2 Ibid, xviii. 1 1. ' Revertor ad scientias. Radix studii tui et speculum
vitae sint primo Evangelium Christi, quia ibi est vita Christi.'

COLLECTING THE SAYINGS OF THE SAINTS. 167
venerable Bede. Thus according to the best of the ability,
piety, and learning which he possessed he established, with
the aid of other earnest souls about him, such a Com
munity of Christians that was highly pleasing and of great
value to many excellent people, but to none more than to
the pious Brothers who were trained therein, John and
Thomas a Kempis.
It had been begun, as we have shewn, in great sim
plicity under the blessing of God. To the young clerics
he had joined certain priests and laymen, thus making a
mixed society. Idleness and accumulation of worldly
goods had been the rock on which so many of the Monastic
Orders had made shipwreck ; and therefore to the cultiva
tion of the Interior life had been joined some useful
employment and the pursuit of fine letters. And that the
mind should not become enervated by the work of copying
manuscripts being too long carried on as a mere manual
operation, Gerard had preset ibed to each of the clerics that
he should make extracts of the finest sayings he met with,
especially of the Fathers and of the Saints, and even make
minutes of his own reflections, and inscribe them in a
certain book called ' Rapiarium.' And as the enthusiastic
deacon of Deventer always joined example with precept,
he himself transcribed and published many little works
composed from the works of the Saints, most of which are
now lost.1 It is doubtless from this custom, which Thomas
a Kempis largely carried out in the early days of his con
nection with the Brotherhood, that we are mainly indebted
for those many little devotional works which he afterwards
wrote, at the head of which he places the books of the ' De
Imitatione Christi.'
1 Thom. a Kem., Vita Gerard. Mag. cap. xiii. ; cf. Chron. Wind. lib. ii.
c. 62, 65, and 67. For a definition of rapiarium, see Ducange. Respecting
the other works of Gerard, Neale says, the greater part remain MSS. in the
libraries of his native land. Of his printed compositions the mo6t remarkable
is his Protest concerning Tiue Preaching. He also left treatises on The
Institute of Common Life, On the Institution of Novices, On the Government of
a Sisterhood, On the Recall of those who have Fallen, &c— Jansenist Church,
p. 82.

1 58 THOMAS A KEMPIS.
There was another custom which prevailed among the
Brothers of Common Life, and had been borrowed from
the manners of the primitive Church, and which has since
been much perverted in the Church of Rome, and that was,
not Auricular confession to the Priest which then prevailed,
but mutual confession of their faults daily one to another.
It had originated in this way. One day Gerard found
himself alone with two of his pious friends, Florentius and
John de Zutphen, and, yearning after greater perfection in
himself and others, he said to them, 'My friends, why
should we not give each other advice upon our conduct, if
one has seen aught reprehensible in the other ? ' They
willingly accepted what he said, and freely admonishing
one another in turn, they humbly acknowledged their
faults, and sought forgiveness ; and being thus lovingly
corrected, they went their way in peace.1 This was
gradually adopted by the Brothers, and every evening
before they retired to rest, if one was conscious of having
done wrong, he acknowledged his fault, or if one of the
Brothers saw anything reprehensible in another, it was
named to him, that he might confess his offence and
amend. From what is said elsewhere by a Kempis and others,
auricular confession was still practised among the Brothers ;
but the practice of mutual confession one to another, which
was at first confined to the Brothers, spread imperceptibly,
. and contributed to the religious improvement of the people.
It was natural that the laymen who became in any way
connected with them should frequently converse upon the
state of their souls, and that confidential communications,
disclosures, and admonitions should be made. And these
could not but tend powerfully on the one hand to excite
piety and sharpen the moral sense, and on the other to
force into the background that confession to the priests
which the Church compelled, and thus indirectly at least
1 Thorn, a Kemp., Vita Gerard. Mag., cap. xii.

THE CONSISTENCY OF THEIR RELIGION. 16
give a blow to that formidable institution which puts into
their hands so much questionable power.1
It is after a similar method to the Brothers, that later
on, Calvin, by the institution of' Grabot,' and Wesley, by
the examination, or the telling of each one's experience, in
classes under the direction of leaders, have endeavoured to
restore the austere discipline of the primitive age without
falling into the abuses of auricular confession.
Common poverty was also made a rule among them,
for this was regarded in the eyes of Gerard as one of the
most efficacious remedies against that lust of wealth,
luxury, and indolence, which had so corrupted the Monastic
Orders ; never did this Apostolic missioner lose sight of
this as a means of reformation, since he therein saw a road
to perfection, opened by the Apostles to the first Christians
under the direction of the Holy Spirit Himself. Hence he
warmly recommended it to the Brothers of Common Life,
that they should share the fruits of. their labours, and only
receive out what was needed for their present necessities.
He severely applied the prescription of St. Bernard, from
which this proverb was borrowed, ' A religious that possesses
a single farthing is not worth a farthing.' And with such
abhorrence did the Brothers come to regard any self-
appropriation, that on one occasion having found some
florins hidden in the cell of a Brother who died suddenly,
they caused him to be buried without prayers, and without
the honours they usually paid to their deceased Brethren.
Though acts of self-denial and mortification of the flesh
were carried on among them, they constantly kept in mind
the admonitions of their founder, that all ascetic exercises,
as fasting, flagellation, recitation of Paternosters, and such
like, had no value or utility unless they conduced to a
more virtuous life, and the obtaining the peace and joy of
the Holy Spirit. Moreover, it was an accepted principle
among them that, to realize the kingdom of God within
1 In an old directory for the Brothers, given by Delprat, sec. 162, we
read, ' The disclosure of our faults one to another is the badge and welfare of
the Community of the Common Life.'

170 THOMAS A KEMPIS.
them, they must have the love of God and a regard to
their neighbours' welfare ; they must maintain an Interior
life, and accept all the events of life, the pleasures or
sufferings, the advantages or losses, as coming from the
hand of God.1 Thus were they to go on to perfection, and
aspire to be without reproach, having a good conscience in
keeping with the Word of God.
By these means it was sought to keep up and preserve
in the framework and existence of the society an ever
increasing knowledge of Divine Truth, a healthy glow of
fervent piety, a genial activity of mind and body, and at
the same time to guard the members more safely from the
inroads of numerous evils, and declensions of devotion
which are apt to steal in upon religious bodies. There is
indeed no security either for societies or individuals, how
ever sacred or earnest they may be, against temptations of
various sorts that ever beset them ; and strange as it may
seem, it is none the less true, that, when prosperity sets in,
and there comes a feeling of being well established, there
is then the greater danger of falling, and the decay of vit&l
piety is most to be feared. The best security, therefore,
for Communities as well as for each separate person, is in
having a constant consciousness of their own fallibility,
leading them to a continual recurring dependence upon the
grace of the Holy Spirit, and to renewed endeavours from
time to time to be more conformed to the image of Christ.
How often, moreover, do earnest work, hard struggles, the
enduring afflictions, the encountering difficulties, conduce
to the increase of grace, and act as a preservative against
decay and laxity ; and thus it was in the first movements
and early career of the Brothers of Common Life. And
of these I must say a few more words.
It must, not be forgotten that as Florentius had first
suggested the idea, so also did his labours, as it will be
seen, contribute in no small degree to the positive growth
and further spread of the Community. Under his direc
tion, and with the encouragement of the town-council — who
1 G. Groote, Allocution morale, MS., Hague, No. 429.

THE BROTHERS CALUMNIATED. 171
were the more inclined to favour the Brothers out of respect
to the memory of Gerard — several Brother-houses were
founded at Deventer ; and only the year before Thomas
came, a very large one had been opened, which was called
the rich Brother-house, or the house of Florentius.
Still it must not be supposed that the Brotherhood of
the Common Life was begun, maintained, and developed,
without encountering much opposition and at times serious
attacks. As Gerard had given much offence by his
sermons to some of the clergy and others, who felt them
selves reproved by his words and holy life, so also was the
bitter animosity of the Mendicant Friars stirred up against
the new brotherhood and sisterhood, which he mainly
established, supported, and defended.
These parties saw themselves put to shame by the
genuine piety and christian charity which strikingly mani
fested itself among the Brothers. The education of the
young was to a great extent taken out of their hands, their
whole influence over the people was weakened, and, as a
consequence of this, their importance and revenues were
materially diminished.
The Chronicler of Windesheim tells us that at the time
when the devout priests and clerics were living together in
the house of Florentius, and also certain Sisters were
dwelling in common in the house of Gerard, faithfully
serving God their creator, certain Brethren of the Mendi
cant Order, contrary to the rules of their profession, ceased
not publicly to oppose, and privately to calumniate their
holy life; especially did they condemn their living together
in common, accusing them of being ' neither one thing nor
the other, a mongrel race, neither belonging to the world,
nor to Monachism : and that they should belong either to
one, or the other;' and with such like arguments they
endeavoured to show that the kind of life adopted by the.
Brothers of Common Life was rejected and anathematized
by the Church of God in the Clementine decrees, issued
some while ago.
Then, continues the chronicler, Gerard, a man most

172 THOMAS A KEMPIS.
learned in the Holy Scriptures, in matters of right and law
and in all things relating to mundane affairs, ascended the
pulpit (ambonem) of Deventer, and openly confuting them,
publicly charged them with falsehood, and denounced them
to be the propagators of palpable errors and unsound
doctrines : proving further, from evangelical and apostolical
authority, that the lives and habits of the Brothers had
never been condemned by the Church of God, but that
from the beginning of Christianity to the present time, such
a manner of living had been preserved and lauded as the
true outcome of Gospel teaching ; and that neither the
Clementine decrees, nor any other law, ecclesiastical or
divine, had ever reprehended such communities as these,
so praiseworthy and acceptable to God ; and that they
were not to be falsely condemned, but always to be greatly,
openly, and particularly commended.
Gerard moreover showed wherein the Clementine
decrees were not applicable to the Brothers of Common
Life ; for those decrees had been directed against the Beg
hards, who were often called the Children or Brethren of
the Free Spirit, because some of them, forsaking their
original rule of life, had taken to wandering idly about,
living on charity, and teaching errors, contrary to Christian
faith and practice, and had justly been condemned by the
Holy Catholic Church. But these things could not be
charged against ' the Brothers of Common Life,' since they
did not go about from place to place, nor beg as the
mendicants did, but remained quietly in their abode, serv
ing God with all their hearts, and maintaining themselves
by the work of their own hands. Thus did Gerard, as he
had promised, stand forth as the defender of the Brothers.
And then the pious historian adds these remarks:
' We see then that by no law, not even the Clementine
decrees, were presbyters, clerics, and laymen, nor even
women, living by themselves separate from others, after the
apostolic custom— not being implicated in any error— for
bidden to unite themselves together, and dwell collectively
in one. house, when nature inclined them to do this. For

ANIMOSITY EXCITED AGAINST THEM. 173
man, he says, is a social and political animal, that is, he is
inclined to live with others for society, and under some
government for order and protection. Natural law urges
us to this, because it is better for two to be together than
alone ; and the Christian religion rejoices in those who
thus unite together, because all those who believed were
together and had all things common.1 And would that
the Mendicants had some regard to the requirements of
their Order, and that they would severally condemn such
of their Brethren as did not walk according to the appointed
rule, instead of rising up against the simple-minded sheep
of Christ's fold, who live quietly together, labouring with
their own hands, alike preserving their chastity, and avoid
ing the snares of worldly affairs, obedient to their superiors,
regarding worldly feast-times with abhorrence, shunning
wandering and licentious Brethren, not observing the rule
of their order, and following closely in the ardent purpose
of their founder. And may the Lord God for ever keep
and defend all such as live in this holy estate ! ' 2
Though silenced for a time, the Mendicants did not
long remain idle ; it was after this rebuff from Gerard, that
one of their number, Bartholomasus, named in the ' Life of
Gerard,' 'that unlearned little fox,' as the Chronicler of
Windesheim tells us he was called, ' disfigured by many
stains upon his character, and the open destroyer of the
faith,' came forth to oppose the great missionary single-
handed.3 He was eventually condemned, as we have inti
mated, and made to do open penance ; yet ' the Brothers of
Common Life at Campen suffered much persecution from
the hands of the citizens who were incited against them by
the Mendicants.' And the same occurred at Zwolle and
other towns where they were settled in a greater or less
degree. In time, however, the animosity slackened, neither
was it so general ; the people began to think better of the
Brothers, and to admire their conduct ; warm friends were
1 Acts ii. 44, and iv. 34.
2 Buschius, Chron. Windes., i. ch. iii. 10-14.
3 Ibid. ch. iv. p. 17.

174 THOMAS A KEMPIS.
raised up unto them, though they still had bitter
enemies ; and in other places where they planted new
Brother-houses they had to encounter fresh animosity,
Gerard was enabled to pay more attention, and personally
superintend the formation of these, when no longer suffered
to preach in public.
And after his death, Thomas a Kempis tells us, that
the devotion of the faithful in Deventer, Zwolle, Campen,
and the neighbouring towns began to increase exceedingly
in the Lord, so that, in a short space of time, many con
gregations of men and women came severally to dwell
together in common life and in purity before God, ac
cording to the form of the Primitive Church, and after
the manner of the sainted Fathers, and as it had been
begun by the apostles. With them a great multitude of
people, not caring to live in cities, sought dwellings for
themselves away from the busy haunts of men, and, having
erected humble habitations, they chose to lead a secluded
life in all godly quietness. But in process of time, to pro
mote the welfare of souls, many of the Brothers took upon
them, by the will of God, the religious habit : and for
greater usefulness and protection to the brethren translated
these places into Monasteries of Canons Regular. Respect
ing this very work the venerable Master, inspired from
above, had given instruction, and predicted a great increase
of devotees : hence one of our brotherhood, says Thomas,
addressing himself to a priest, who was aftenvards a Canon
Regular of Zwolle, spake to this effect: ' Behold, beloved,
this good work, which, by the help of God, has been begun
here, how greatly it has increased, and to what extent this
flame of devotion has been kindled through all Holland
and Gelderland ! Thanks be unto God, for like as we have
heard, so have we seen with our eyes, not only in the
regions near at hand, but also in the more distant and
important places .of the land.' '
Thomas a Kempis entered heartily and fully into the
1 From the papers added to the Chronicles of Mount St. Agnes, pp. 152,
153-

SUCH BROTHERHOODS HIGHLY COMMENDED, its
spirit of the Brotherhood, and the spiritual advantages of
such a life. He himself became not only a model Brother,
but greatly commended this mode of living to others, and
especially as it seemed to be a following the example of
the Primitive Christians, in the days of the Apostles, when
it is said, that ' all that believed were together and had all
things common.' He has given an admirable discourse upon
this subject, in his Condones et Meditaiiones (xxxvi.)
addressed to the Brothers in the Chapel of Mount St.
Agnes in the first instance, and is well worthy of being
read through. I can however only find room for one
short passage, which will form a very appropriate close to
the present chapter.
O what a holy and joyful congregation was that in the Primi
tive Church, gathered together in the Holy Ghost, which could
not in any wise be disquieted so long as the unity of the faith was
kept entire in the bonds of charity. The giving up of our property
in respect of temporal things, conformity in good manners,
prompt obedience of those in subjection, an exemplary life in
superiors, a pious condescension to the infirmities of others, strict
correction of transgressions, and a due subordination in eveiy
office, do most especially conduce to the perfect observance of
brotherly love. And that nothing may be wanting to the com
munity, or suffered to go to ruin, every one stands obliged to the
utmost of his power to advance the common good ; to the end
that charity may shine in all our works, and God may be highly
glorified thereby.
1 must now pass on to give some further account of
a Kempis at Deventer, his association with the Brothers,
and his yearning after a spiritual life.

1 76

CHAPTER VII.
The Progress of a Kempis at Deventer — His Fellowship with the Brothers
of Common Life — The daily routine of the Brother-house — A Kempis
earnestly desires to know more of the hidden life with God from some
pious friend — Various changes take place among the Brothers — The
illness of a Kempis whilst at Deventer — Observation, on his ' Soliloquy
of the Soul ' — Evidences of his Spiritual history — His meditations on the
near prospect of death — He longs for deliverance from the flesh and to
enter eternal glory — The recollection of his physician's kindness.
The years Thomas a Kempis spent at Deventer, as he
passed from youth to early manhood, were of momentous
value, and were occupied in a regular routine of daily duties.
And though one day was much like another, with little
variation, they were happy days to him, full of a delicious
enthusiasm for devotion ; he was eager and persever
ing in the acquisition of learning that he might the better
fit himself for God's service ; and filling up his leisure
moments in transcribing some good manuscript, that he
might in some measure repay the kindness of his benefac
tors, there was a joy in his toil ; for he felt that he was
beginning the business of life in earnest, and was getting
on, ' something attempted, something done ; ' and a glow
of satisfaction and thankfulness often filled his breast.
Associated with others of a like mind, he had the gentle
stimulus of emulation to urge him on, and the approval and
encouragement of those who took an interest in his welfare.
His writing was much admired, for he took great pains to
form a good hand, and make his letters and words neatly
and accurately. His proficiency in the Latin tongue also
was truly praiseworthy, not only in the readiness and
accuracy with which he was able to translate it, but also in
composing Latin out of his mother tongue ; the which
proved of great service to him afterwards, as it enabled him

INFLAMED WITH SPIRITUAL FERVOUR. 177

to read the Bible— then in Latin — and the works of the
Fathers, and other learned books, with facility, as well as
to turn into fair Latin the many and various works that he
composed. He was also daily gaining a deeper acquaintance with
the Word of God, and a better comprehension of the will
of God therein revealed; not only by listening to the
instructions, expositions, and set discourses of earnest
preachers and spiritual masters, but by a loving and diligent
study and perusal of the Holy Word for himself, and by
the friendly conferences and discussions which were con
stantly held with the devout Brethren, upon one portion or
another. For here it may be a fitting place to mention,
that it was a custom among the younger Brothers of
Common Life to have, not only stated conferences with
their appointed Superiors for discourse about the way of
Life, and for the advancement of piety, but also oc
casional entertainments or colloquies among themselves
of a more private and less formal character, but having the
same end in view, and at which but two or three were
present. Thomas a Kempis was a great promoter and
lover of these little gatherings, and so also was his beloved
contemporary Lubert Berner, a person of inflamed devotion
and of a most pleasant and cheerful conversation, and
whose frequent saying was — when any coldness of heart
seemed to come upon him or upon any of his near associ
ates, or when he longed for holy communion with devout
and kindred souls, or had a mind to engage in spiritual
discourse, from something borne in upon his mind — ' Come
biother, let us warm one another,' or, he would exclaim
with fervent affection, ' When, oh when shall we again be
inflamed, or set on fire ! ' 1
These were occasions of true delight, when such pious
souls tasted the sweetness of maintaining godly fellowship
one with another ; for so earnestly were they affected in
these seasons of sacred intercourse that their hearts glowed
1 ' Quando, quando volumus nos iterum ignire ?' (Thorn, a Kemp. Vita
Lub. Bern., no. v. sec. 16, p. 78).
VOL. I. N

178 THOMAS A KEMPIS.
within them, whilst they conferred together about Christ
their dear Lord and what He had said unto them, as also
concerning their ' hope of glory,' to be obtained through
Him. For so much was this the case that, sometimes for
getting themselves, and the accustomed hour of repose, they
tarried together till neai midnight, being kept awake with
the fire of devotion kindled within them, sweetly melting
their souls into the conscious love of God and the earnest
desire to be right resolute in diligently keeping His com
mandments. Thus they made experiments for themselves,
as Thomas a Kempis has it, of the Psalmist's words —
proving the truth of what he said in their own persons —
' Thy word burneth exceedingly, and Thy servant loveth
it : ' as it is according to the Vulgate.1 There are those
who understand what is here meant, and who, like
Thomas a Kempis and his devout companions, have felt
the fire kindling within them — who have experienced the
warmth of a holy fervour pervading their souls, when
in company with two or three others they have been en
gaged in reading the Holy Scriptures in a reverent and
prayerful spirit of inquiry to know what the will of God is ;
the which is a sufficient testimony to sincere Christians that
there is a way of studying, and conferring together upon
the Word of God to ascertain its sense and inner spiritual
significance, so as to inflame the soul with fervent desires,
till it works effectually in them that believe.
How forcibly does such holy intercourse recall to mind
the words of the two disciples who had journeyed to Em-
maus, when they said one to another, after Jesus had left
them, ' Did not our heart burn within us, while He talked
with us by the way, and while He opened to us the Scrip-
1 ' Ignitum colloquium tuum vehementer. ' (Lat. Vulg. Ps. cxix. 140.) In
our English version, the passage is rendered thus, ' Thy word is very pure, ' and
in the marginal reference, ' tried,' or ' refined.' In the Prayer Book version
it is, 'Thy word is tried to the uttermost.' The idea derived from the
Hebrew is that it was pure, like things refined by fire. Now Thomas and the
Brothers took the meaning to be that the Word was not only ' pure,' but had
an active signification, and was as a fire kindling new life in the soul, and
purifying il. Which interpretation may well stand with the other, as it -adds
beauty and force to the passage.

DAILY ROUTINE AMONG THE BROTHERS. 179
tures ? ' * which should assure us that we may, nay, should
so read the Sacred Records, as to have Jesus talking with
us, and opening them to us, till it makes,
. . . Our lukewarm hearts to glow
With lowly love and fervent will.
In this pious custom of the Brothers of Common Life, we
see exemplified too that beautiful picture of olden times,
alluded to by the Prophet Malachi, where he says, ' Then
they that feared the Lord spake often one to another ; and
the Lord hearkened and heard it, and a book of remem
brance was written before Him for them that feared the
Lord, and that thought upon His name." 2
Something as to the daily routine at the Brother-house
where Thomas a Kempis was, may be learnt from his Life
of John Ketel, who, to the day of his death, superintended
and took the most active part in the kitchen. Early in
the morning he rose, usually when he heard the clock
strike three. After he had finished his morning devotions,
he read the appointed service for Churchmen — not the
longer one which the ecclesiastics used, but the shorter one
appointed for the laity, which is still to be met with in the
old manuals of prayer, called Prime, or the Matins usually
said first.3 After this followed the reading of the Holy
Scriptures, and then he wrote down anything which had
especially been impressed upon his mind. At five o'clock
he began his secular work, looked after the kitchen,
and attended to the business connected with it, or if
there was nothing requiring his attention, he would close
the kitchen and bind books, or do anything he was
commissioned to do until the time for returning to the
kitchen. At nine o'clock, when the bell from the Church near
at hand rang out for mass, he began to read a portion from
1 St. Luke, xxiv. 32.
' Mai. iii. 16.
3 Matins was the early morning service, which being finished,. Prime was
to be said, as time allowed. N 2

180 THOMAS A KEMPIS.

the book of Hours, viz., the Terce} upon his bended knees
in the house, as far as the Psalms, and then he went to
Church, reading or repeating to himself the remainder on
his way. In the Church he would remain upon his knees
throughout the whole service in some corner, devoutly
meditating upon the Life and Passion of our beloved
Lord, according to his wonted custom. Service being
ended, he would begin to repeat the hour of Sext 2 in the
Church as far as the Psalms, and then finish the remainder
on his way back. When he had returned to the kitchen,
his habit was to pray a little, and then to consider with
himself what he had to do during the day, and in what
points it was necessary for him to amend, to which he
would endeavour to apply himself, having always before
his eyes that mirror of life, our beloved Lord Jesus, that he
might minister to Him. Then the mid-day meal had to
be prepared ; and when it was served, the Benediction being
said — he himself would only eat after the others had
finished dinner, preferring to read aloud to the Brethren
whilst they ate.
After having dined he would go to his cell and at once
recite the None,3 and then would perform other duties in
the house, until the second bell sounded at the Church of
the Mendicant Friars (apud Fratres Minores) to sing the
Vespers or Even-song, when he would go through the same
in the kitchen, meanwhile washing the crockery and put
ting it away. Then he would occupy himself in medi-
1 ' Terce ' was usually said at nine o'clock, being the third hour of Scrip
ture, when, as St. Luke tells us, that the Holy Ghost descended upon -the
apostles and visibly manifested His presence. (Acts ii. 15.) And because it
is thought to be the hour in which Jesus received the sentence of death from
Pilate. There was a liberty, however, of saying these ' hours ' at any other
part of the three hours.
2 ' Sext ' was said at twelve o'clock, because at this hour Christ suffered
for us— nailed to the Cross. (St. Luke xxiii. 44.) At this hour too St.
Peter ascended the house-top to pray. (Acts x. 9.)
3 ' None' was said at three o'clock, because at this hour Jesus tasted death
for us. (St. Luke, xxiii. 44-46.) And we read also that at this hour ' Peter
and John went up together into the temple at (as it is called) the hour of
prayer, being the ninth hour.' (Acts iii,, I.)

HOW TO HOLD DIVINE CONVERSE. 1S1
tation, or considering what good thing he could do, till
seven o'clock came, when it was time to prepare the
evening meal. Supper being over, he had then to consider
for the morrow, what the sick and the Brethren must have
for food, and bring the things to the kitchen : and then
having repeated the Compline,1 he would wish the Brothers
good-night, and return to his cell at nine o'clock, when,
after engaging in other more private devotions, he would
retire to rest.2
Since the faithful Brother was an intimate friend of
Thomas a Kempis, we shall learn more of him afterwards,
but we would here say that after this fashion a Kempis
and the Brothers of Common Life generally spent all their
days in noiseless activity, peaceful contentedness, godly
recollectedness, and a cheerful round of undisturbed devo
tion ;— with this difference only, that the time spent by
John Ketel in the kitchen was employed by them in writ
ing, or in some other useful kind of work. Upon reviewing
their manner of life, an observer is forcibly struck with the
heavenly and devout society, the true fellowship of Christ's
followers, that had been here congregated together ; and
how unceasingly they strove to mingle pious thoughts and
exercises with their daily labours, and to keep up the fire
of Divine love in their hearts along with fraternal charity.
In one of the earlier works of Thomas a Kempis there
is an evident allusion to an interesting episode which
shows his earnest desire at this period to learn more of
the Interior life, and the true secret of holding communion
with God. He now regarded himself as a disciple in the
school of Christ, and he narrates a colloquy which took
place between a learner in Divine things and one who had
had some experience in them. We have little doubt from
what is said but that Thomas was the inquirer, though it
must be a matter of conjecture as with whom it was that
he held such sacred converse. We imagine that it was
1 From the Latin ' completorium, ' signifying the completion of all the
duties of the day.
2 Thom. a Kemp. Vita J. Cacabi vel Ketel, torn. iii. no. x. sec. 18.

1 82 THOMAS A KEMPIS.
either Arnold, or Ketel, or it might have been Florentius ;
but whoever it was, he was one that a Kempis regarded
as highly gifted with the grace of God and the favour of
His presence. Whether by accident, or as a privileged
person who was permitted to have access to this individual
in the season of devotion, a Kempis appears to have
heard the devout breathings of his pious soul as he poured
out his heart in fervent meditation and prayer. The
words to which he had listened and which led to the
inquiry that succeeds were treasured up, and afterwards
adapted so as to form the beginning of one of his much
valued devotional works. From this we shall select several
passages to illustrate what has been advanced. A portion
of what a Kempis heard is as follows :— -
O my God, Thou art my only good. Thou alone art good and
sweet. To speak of Thee is sweet to them that love Thee, to
think of Thee is pleasant to the Devout, whose heart is not in the
world, but is hidden with Thee in heaven.
So that Thou art to him the only true rest, and inward sweet
ness ; and that he may not be daily disquieted here, where false
desire tempts him.
My God how is it at heart with him who burns with love of
Thee? What manner of joy is his, whom no vanity of the
creatures delights ?
Does not his voice sing in the Psalm, from which I have taken
the beginning of my speech, after this manner : ' Whom have I
in heaven but Thee, and what have I desired on earth beside
Thee ? '
There is apparently a slight pause, and a Kempis
breaks in, and says : —
Oil ! holy and devout soul, hanging upon God, what is this
that I hear from thee ? What is this that thou sayest ? Do all
things in heaven and earth seem small to thee ?
The reply comes : —
Yea, all things are small to me.
A Kempis, anxious to learn more, inquires further : —
What then dost thou seek? Whom desirest thou without

THE INQUIRY PERSEVERED IN.

these ? And where wilt thou find Him without them ? Hath
He a name, or a place, or a habitation, where He may be
sought ?
Where is the place of the habitation of His glory, of Whom
thou hast sung, saying : — ' O Lord, I have loved the beauty of
Thy House, and the place of the habitation of Thy Glory.' '
Answer me, I beseech thee.
For if thou canst show Him unto me, I will go along with thee,
and we will seek Him together, and thy God shall be my God.
And it shall be well with us, when He hath been found by us and
detained. His pious Friend. What is this which thou seekest of me, or
why dost thou pry after anything of this sort, as if it were with
me ? Thinkest thou that I can, and am able to tell thee of such
matters ?
But if charity should prompt me to do this, does not the rare
ness of the subject, or the profoundness of the secret prevent my
declaring them ? Why askest thou me ?
Ask those who have seen and heard ; behold these know who
He is, Whom thou seekest.
But better far ask Him, Who knoweth all things. For it is
even He of Whom we now speak, Who will more openly manifest
Himself to thee, and show thee more clearly where He dwelleth.
Since He it is Who teacheth man knowledge, and giveth grace
unto the humble.
Draw near, then, to Him, Who revealeth Himself whensoever
He will, and to whom He pleaseth ; nor is there any one that
can open this matter without Him.
He alone is able to reveal to thee the joy of those that love
Htm, and that far beyond what thou canst learn from me.
A Kempis. And now, why speakest thou thus, O holy and
humble soul ? Think not that I would seek from thee what, per
chance, ought not to be known, or cannot be told.
Let thy secret remain with thee ; let thy door be shut upon
thee ; let the seal of faith remain unbroken ; neither let the veil
be taken from the sanctuary.
Eat holy bread in the Sacrarium, within the tabernacle of thine
house ; ascend to the upper chamber, enter the wine-cellar of the
King Eternal.
Or, what is to be preferred, and is sweeter far, enter the
marriage-chamber of thy heavenly Bridegroom.
I know that it is written : ' It is not meet to take the children's

1 Ps. xxvi. 8.

!84 THOMAS A KEMPIS.

bread, and cast it to dogs,' that they may eat. I know and have
read this.
But pray see what follows, and pity me according to the word
of her, who said : ' The dogs eat of the crumbs which fall from
the Master's table.'
Do not hide from me the matter I inquire after ; but out of
the fulness of thy interior sweetness, shed forth but one spark of
burning love.
Give but a little drop of precious wine ; emit even a little
portion of the odour from that richest of ointments, that I also
may taste it, the best part of which is known to thee, and which
is so often a delightful refreshment.
A Kempis now waits for a reply, but there is no answer.
There had been a shrinking on the part of his friend — as
it is with all true souls — to lay bare to any other eye but
God's the inmost life of his heart, hitherto spent in the
privacy of his chamber, or kept secret from others. And
with the idea of diverting Thomas from his desire to
learn what had been known to God only, of the depth of
that sweet and hidden communion he had held with Him,
he bids a Kempis to address himself to God, and seek to
know from Him. A Kempis having acknowledged that
there is a life with God that should be kept hid from the
world, knowing that it is destructive of its freshness and
reality to expose it to the gaze of idle and captious curio
sity, is still unwilling to be put off, and perseveres in his
request with reverent boldness ; he earnestly longs to
draw nearer to God ; he is covetous to know more of the
art of holding devout intercourse with the most High from
one who has much excelled in it. And with a sacred
and yearning importunity he once more entreats his friend
to grant him the favour he asks, and thus again pleads
with him : —
Why delayest thou ? Do satisfy him that so eagerly desireth,
and open the door to a friend, knocking now for the third time.
Speak, beloved of the Beloved, and yet do not overlook me.
If thou art not able to speak of Him, as He is, speak of Him,
however, as best thou canst.
For who can speak of Him, as He is ; and who can under-

THE SECRET OF APPROACHING GOD. 185
stand him that should so speak ? Therefore if thou canst not
speak of Him as He is in Himself, say, at least, what He doth in
thee. If thou knowest not what He is as regards Himself, yet pro
claim what good He hath done to thee. ' For who shall find out
what He is in Himself? ' Thou canst not do this, as thou hast
thyself confessed, and dost not deny, saying : ' Such knowledge
is too wonderful for me : it is high, I cannot attain unto it.
Whither shall I go from Thy Spirit? ' "
If then thou art not able to fathom thy own spirit, which the
Creator and Quickener of all spirits created, how wilt thou fathom
the Uncreated ? Was it not hence that thou in astonishment didst
say : ' Lord, who is like unto Thee ? ' Yet tell me, I pray thee,
by some similitude or other, of Him whose essential Being thou
nast not yet reached. For thou shouldst not deny a part to whom
thou thinkest the whole should not be revealed.
The pious Friend. I confess that thou art too inquisitive, and
too importunate with me. Thou perseveringly searchest out all
that is in me, and puttest thine hand upon the secrets of my
chamber. I sent thee to Him, and thou comest to me again.
Seekest thou me, or Him ? But I demand of thee of what spirit
art thou ? Be quiet, I pray, and trouble me not — For He Whom
thou seekest is above me.-
A Kempis. And I said : Shall he who seeketh God be so easily
quieted ? Do not protract the discourse, since thou art able
speedily to afford me consolation.
How long wilt thou keep my soul in suspense ? What sayest
thou, and what sayest thou not? As thy soul liveth, I will not let
thee go, except thou bless me. For a blessing it will be, if thou
show Him unto me; Now; therefore, if thou hast seen Him, tell
me plainly, and I will take hold of Him.
Seeing that a Kempis will not be persuaded to leave
him in peace until he has given him some help towards
attaining the interior life with God, this pious friend at last
is inclined to yield to his holy persistency, and thinks that
he may be of service to the useful devotee, and that God
may not be displeased at his revealing to him, for his soul's
welfare, the blessed secret of his hidden life whereby God
is brought nearer to him, and he to God ; and therefore is
willing to make the attempt, though he feels that he is all
1 Ps. cxxxix. 6.

186 THOMAS A KEMPIS.
the while unable to do this worthily enough, that his best
efforts will come short of the reality of that communion,
and therefore it is with a feeling of hesitation he again
says : —
I see an earnest desire in thee, full of love for the Creator.
Thou hast required a difficult thing from me ; nor do I know
whether that can be done, which thou desirest. He, whom thou
seekest knoweth full well that it is not mine to tell thee this.
Thy search seems to be like that of the Bride in the Canticles ;
'Show me Him,' saith she, 'whom my soul loveth.' 1
Wouldst thou therefore learn of me who He is, and what good
He hath done unto me? Both one and the other, however, are
secrets entrusted to me. But thou art not content, neither art
thou deterred by His greatness, Who surpassed] the heavens, nor
discouraged by my littleness, who am as nothing in His sight.
Why hast thou imposed this burden upon me? For to speak
thereof is a task beyond me until I enter the sanctuary of God,
and understand. Why wouldst thou know what I can hardly
speak about.
A Kempis. And I said, why should it not please thee, yea
exceedingly much ? For it is often most pleasing to know more
concerning those matters which are with difficulty disclosed. Be
not then, I pray thee, so reserved as to be altogether silent. Do
not fear that I shall presently betray these things to enemies.
I will keep thy words for friends, and that for the choicest of ,
friends. Thou mayest safely speak to me, in the secrecy of thy
silence. Behold ! we two are here alone. Neither will I delight
myself in curiosity, nor thou in arrogancy, but in Him alone, Who
hath caused us to put our trust in Him, and of Whom we speak.
But if He Himself come unto us, let us give Him place, and
let Him be in the midst of us ; and if- He vouchsafe to speak, we
will be ready to listen, and in the meantime we will keep silence.
Nor wilt thou be obliged in that hour to answer my requests ; for
while He speaks it is meet that all flesh should be silent.
The holy contention between these two devout friends
now ends and they come to an understanding to seek the
Lord together, and to wait till He vouchsafes in some
way to acknowledge them, and meanwhile this pious
Brother whom a Kempis was conversing with, thus speaks
of the greatness and majesty of God : —
' Songs of Sol. iii. 3.

THEY SEEK THE DIVINE PRESENCE. 187
It is a good compact. Let Him only be with us : and may
we be borne onward to our secret. Let Him give the word, and
may He conduct us whither we delight to go. That Beloved for
whom thou inquirest most diligently is such an One, and so great,
that He cannot be fully set forth in discourse, since He is in
effable. He is so high and so far exalted above all creatures, that He must
ever remain incomprehensible. His power and magnificence is
boundless. Whatever is said or written concerning Him, must be
regarded as altogether unworthy of Him, because He is superemi-
nent above all things.
The Heavens said : — He passed through us, and ascended up
on high, and hath mightily prevailed over us. The Earth said : —
If the Heaven of Heavens cannot contain Him, interrogate me
not concerning Him. The Stars sang : — We are in darkness and
not light, when He shineth. The Sea trembled, and said : — He is
not in me, and the great deep knew Him not.
Hearest thou what these say ?
A Kempis. I have heard and am greatly troubled ; and because
of their voice my lips trembled. What then shall be done :
suppose we interrogate Him Himself.
The pious Friend. Let us ask : O Lord, art Thou He of
Whom the men of old have sung, and to Whom all things in their
seasons are subservient?
And now it would appear that a solemn silence was
kept for awhile. They wait upon God. They listen and
hearken for the voice of God, to hear what He will say
unto them. And as they wait in stillness at the footstool
of grace, these words of God Himself, declaring His ever
lasting Name and Being, are borne in upon their souls in
some mysterious manner ; whether audibly to both we
know not, but the same words seem to come to both
alike : —
' I am that I am ; and besides Me there is not another.' 1 ' I
am the First and the Last, Creating and Governing all things. I
live, saith the Lord, because I will reign for ever and ever.' 2
After a little space of time, the pious friend again
speaks to Thomas : —
What sayest thou now, O little worm, being surrounded by so
1 Exodus iii. 14. 2 Ps. a. 16.

1 HO MAS A KEMPIS.

great a light? Behold thy Beloved speaketh with thee, Whom
thou thoughtest tobe with me !
He was with me when I said to Him : ' It is good for me to
hold .fast to God.' He will be with thee, also, if thou in like
manner sayest : ' My soul refuseth to be comforted, and I have
not coveted the days of man. But in Thee, O Lord, will I put
my trust ; for Thou art my King and my God.'
Thou must not be like inconstant lovers, but as one clinging to
the One only, seeking the One only, who admits no rival from
without. Let then thy converse be with Him only and alone ;
and if He absents Himself, sit as a widow, patiently bearing all
things. For this is His manner, to go away and to return, and to
prove His beloved, and to make her perfect in love.
Let not His departure trouble thee, when thou longest for His
approach. Expect Him, go on expecting Him ; for a little while
He will go away, and after a little while He will return.1 Yet all
this is but what love effects ; which now raiseth the soul to the
heights, and now bringeth her down to the depths.
His love is most gracious ; sweeter is it than all flowers, whiter
than the lilies, more beautiful than glittering gems. Nothing in
the creatures must be preferred to His love ; and therefore for the
love of Him all things must be despised.
Thomas now speaks of himself after this manner : —
Touched by His love within me, I began to burn so in my in
most heart, that, despising all creatures, I prayed only for His most
chaste embraces. And I uttered what seemed to many strange
cries, bringing as it were burning coals from a heated furnace.
What is there for me, I said, in Heaven, and what can I desire
on earth beside Thee, O God of my heart, and my portion, God
to all eternity ?
The pious Friend. Understand now concerning thy Beloved,
Who He is, and how great, Who incomprehensibly transcendeth all
things whatsoever. And though He be ineffable, and far above all
comprehension, because He is infinite, yet He is most loving, most
condescending, most familiar, and easily entreated, so that, though
He cannot be understood, He can in a wonderful manner be
loved. For by love He is reached, by love He is retained ; neverthe
less He is to be sought for by longing desires, He is to be moved
1 Expecta, reexpecta ; modicum ibit, et post modicum redibit. How like
this sweet urgency is to what we find in the • De Imitatione Christi,' lib. i.
cap. 23, sec. 8 : Age, age nunc, carissime, quidquid agere potes.

CHANGES IN THE BROTHERHOOD. 189
by prayer, and is well pleased when expected. And if I have not
said enough to satisfy thee, may He, Whom thou hast sought,
satisfy thee ; and may He teach thee above all teachers, how He
Himself is to be found.1
Such high and sacred converse between earnest and
loving hearts is much to be valued and ever to be remem
bered. It often marks an epoch in the spiritual life, and is not
unfrequently the commencement of a closer walk with God ;
the making up of the mind to live for the future more with
God and for God, with a resolute determination to be all
that He would have us to be, and to do all that he would
have us to do. In the preface to the book from which the
above colloquy is taken, a Kempis intimates that he has
recorded what he wished to store up, that in time of
need he might find suitable matter to refresh himself
when overcome by weariness or clouded by sorrow.
And it seems probable that the fervour and influence of
the conversation we have before us, left its impression
upon him, was often recalled to his mind, and not unfre
quently incited him to the keeping up the interior life with
God. I have said that a Kempis was well and fully em
ployed day after day ; that time passed pleasantly and
profitably with him whilst there was little to disturb the
smooth tenor of his outward life. There were, however,
some few changes and incidents, that from time to time
broke in upon the regular routine of the daily tasks and
duties which occupied him and the frequently recurring
exercises of devotion. Many of the Brothers one after
another left them, and were removed to other places, or
were advanced from the Brother-houses at Deventer to be
Canons Regular, or were called to assist in the establishment
of new houses rising up in various parts. The departure
of a Brother, again and again, whilst a Kempis was staying
with them, caused for the time some little excitement — for
great was the fraternal charity that existed among them ;
but still whilst they missed their sweet presence and
1 Thorn, a Kemp. Soliloquittm Animcc, cap. i.

1 90 THOMAS A KEMP**
society, it served to enlarge their sympathies and awaken
new and pleasing interests. These Brothers were going
forth into the world, equipped for the service of their Lord,
to be witnesses for Christ ; and each fresh sphere to which
they went was an additional centre of new life to which
those left behind might turn. Moreover, other young men
were coming fresh into their ranks, and supplying the
vacant places of these who had left, which again caused
new interests to arise.
Then, again, during a Kempis's stay among the
Brothers at Deventer, a grievous pestilence broke out once
or twice in the city and the surrounding neighbourhood,
and during the last two years he was there it raged so
violently that it carried off no less than ten of the Brothers
out of the larger or new house of Florentius, obliging him
to remove with the rest of the household to Amersford
for a time, though it seems to have spared the inhabitants
of the older and smaller house where a Kempis resided.1
Among those who died were two or three that a Kempis
particularly loved and esteemed, and whose deaths seem
to have made a great impression upon him, since it wholly
determined him to give himself up for the remainder of
his days to a religious life.
A Kempis himself, also on one occasion, whether earlier
or later on, is not recorded, fell seriously ill. It does not
appear what his sickness was, but though it probably did
not proceed from the epidemic which prevailed at one time
or another, yet it was of so dangerous a character that his
life seems to have been in peril, so much so that Flo
rentius called in the aid of a worthy friend of his, who
was skilful as a physician, though he had become a
clergyman ; the name of this person was Everard de Eza,
cure of St. Almelo, a small town about twenty-two miles
from Deventer. This illness, whatever it was, seems to
have been a lingering one, or to have returned upon him
frequently, so that it proved a great trial to a Kempis,
1 Thorn, a Kemp. Vita Hen. Bruve, no. vi. sec. viii. p. 92. Also,
Vita Lubert Berner, no. v. sec. 22, p. 80.

HIS SICKNESS. 191

and often depressed him.1 It did not, however, damp his
love and devotion to Christ, but served rather to draw
him nearer to his dear Lord, since it called forth in larger
measure the exercise of faith in the superintending care
and goodness of the Almighty. When he came near, once
and again, to the dark valley and shadow of death, it led
him, while yet young in years, to reflect upon the uncer
tainty of life ; and as for awhile he knew not whether he
should be summoned hence, or spared, he felt the more
resolved in his mind that should God raise him up again
to health and strength, his life should be devoted to Him
and to His service. He could not, however, always keep
his mind collected : anxious thoughts would arise at times,
and his sickness brought him very low. Nevertheless, he
was not left desolate ; there were loving friends about him
that ministered to his necessities with gentle hands and
tender hearts. But still it was a season to be much re
membered by him, and we naturally look for some traces
of it in his works.
It would be interesting to know what his thoughts
were at this time when God was thus dealing with his soul,
and bringing him early near to Himself, through the fur
nace of affliction. It is deemed very probable that in one
or two of the earlier chapters of his ' Soliloquy of the
Soul,' he describes the feelings and sentiments which per
vaded his mind during the period of his illness, which,
being then put down in a rough draft, he afterwards cor
rected and amended when he was induced to collect a
number of such papers together, some years later, and em
body them in a complete treatise. For though it is not
expressly named when the words were written, or to what
particular event or period of his early history they belong,
they do nevertheless fit in most suitably with this season
of sickness. And here I may say — speaking generally —
that it would be a pity to be deprived of knowing the
occasions when some of his very beautiful and salutary
1 See the Chronicles by Thomas a Kempis, continued after those of St.
Agnes, chap. vii. p. 163.

192 THOMAS A KEMPIS.
meditations were brought forth at special moments of his
life, when his soul was moved to utterance and to find some
vent for its pious emotions, because the times to which
they belong are not exactly specified, when by a little
consideration of the subjects they can be adjusted in many
instances to their proper places, without much fear of
going very far wrong.
Before drawing attention, however, to the passages I
have alluded to, I must here make a few observations
about the ' Soliloquy of the Soul,' from which I have
already made some extracts. If we may judge from what
is said, it seems probable that this treatise of Thomas a
Kempis was written before the books of the ' De Imitatione
Christi ; ' that it was one of his earliest productions, and
contains the devout outpourings and aspirations of his soul,
his meditations, experiences, and reflections in religion, as
they arose from time to time during his latter years at
Deventer and his first years at Mount St. Agnes. His
contemporary biographer makes mention of the work
before any of the books of the ' De Imitatione Christi.'
And he does this in such a manner as to lead us to the
conclusion I have just stated. Probably at the sugges
tion, and by the desire and help of his brother John, he was
in the first instance induced to make them known for the
benefit of others, that the work might be as a guide or
manual of spiritual direction, for assisting other Christian
pilgrims when passing through like trials or conditions of
soul. And this was done without any desire or aim that
such devout papers might be known as the outcome of his
own heart rather than of any other person.
A careful study of the work also, in the subjects he
treats upon and the peculiar wording of his phrases, would
suggest a similar inference to what has been advanced.
It is not unlikely that, from the acceptance which this
devotional book met with, and the value that was set upon
it, from its being found of great use to those aspiring
after a closer walk with God, he was led on to write other
words of spiritual wisdom, to take more pains still with

ST. AUGUSTINE'S CONFESSIONS. 193
what he wrote, to put his whole soul into what he did, to
concentrate into a few sacred treatises the very essence of
what he knew by experience and had learnt among the
Brothers concerning the spiritual life of the soul, and a
man's advancement towards the measure of the stature of
the fulness of Christ, and that this eventually resulted in
the production of the ' De Imitatione Christi.' We would
here also observe in passing that the Antwerp edition of
Thomas a Kempis's works is much more to be depended
upon than the version of Sommalius, who has confessedly
altered in many places, small though the alterations may
be, the text of Thomas a Kempis.
There is a great likeness between the ,' Soliloquy of the
Soul ' by a. Kempis and that most instructive autobio
graphy, the ' Confessions of St. Augustine.' In both we
have severally the deep thoughts that stirred their inmost
souls, the struggles and trials, the resolves and entreaties
of an awakened desire after God. True it is that their ex
perience of life and the manner of their being drawn
nearer to God were different. Thomas a Kempis had,
perhaps, not such a highly cultured mind as St. Augustine,
neither had he gone astray from God in early life, as the
latter had. Moreover, we are able in the ' Confessions of
St. Augustine ' to fix the very period of his life with some
exactness, when he underwent all that he tells us of, and
the whole of his thoughts at this time are set before us in
a consecutive manner ; but in the ' Soliloquy of the Soul '
the religious sentiments of Thomas a Kempis are given in
an unconnected way, and appear to have been put down
from time to time in the earlier stages of his religious
career, when specially moved thereto. Moreover, while
Thomas a Kempis, as has been intimated, purposely
tries to keep himself out of view that it might not be
known save but to a few that he was the author of what
he wrote, St. Augustine has no such reserve, but openly
declares that what he said respecting the state of his soul
applied to himself alone, both before and after, as well as
during his conversion. All the same, both of the authors
VOL. I. O

194 THOMAS A KEMPIS.
let us into the secrets of their hearts, in the most moment- .
ous and searching periods of their history, giving us the
unfolding of the spiritual life within them, and how God
dealt with them in drawing them to Himself. Both of
them were pre-eminent in the religious life, and both most
effective teachers of Christianity, to whom the Church of
Christ will ever stand deeply indebted.
In confirmation of this as respects a Kempis, his con
temporaneous biographer leads us to the conclusion that
the expressions contained in the ' Soliloquy ' were in truth
drawn from his experience, for thus he speaks of him :
' And because he began in early years to gather riches, not
the perishing riches of unrighteousness, but durable sub
stance, and to lay up treasures of wisdom and righteous
ness, therefore he obtained a good name, that was as most
precious ointment. And those words of the prophet were
fulfilled in him, which say, '" Blessed is the man that shall
bear the yoke of the Lord from his youth up. He shall
sit alone and hold his peace ; because he hath lifted him
self above himself." ' For that this was verily fulfilled
in him, is plainly to be seen in several of his treatises, and
especially in that of the " Soliloquy of the Soul," which he
composed ; wherein Christ, the Bridegroom, is speaking
with his soul, as it were to His bride. And there it may
be seen, how he sat solitary and kept silence, because he
had borne this yoke of Christ from his youth, and how
sitting thus alone, he lifted himself above himself. ' 2
Thomas a Kempis also in his preface to the ' Soliloquy '
intimates that what is written is applicable to the author,
then anonymous ; for, after alluding to the peculiar style of
composition he has adopted, he speaks in deprecating tones
of his ability for writing, and says in his own quaint but
pleasing fashion :—-' I ask, then, none of my readers to be
moved to wrath with the writer, because it hath pleased Iiim
to discourse after this manner with himself. Let him par
don also the imperfection of composition, and the simplicity
1 Sam. iii. 27, 28.
3 Biog. Syncr. Vila et opera Thorn, a Kemp. edit. Nuremb. 1494.

THE SOLILOQUY OF THE SOUL. ¦ 195
of diction, considering with himself that not things artifici
ally devised, but pure and simple, are the more pleasing to
God.' And then he concludes his preface with an address
to God, to accept the work, imperfect though he acknow
ledges it to be, and with a beautiful prayer, in which his
love for the Word of God shines forth, he entreats that he
may be blessed with a tranquil mind, so as inwardly to
receive its divine truths. I cannot omit therefore giving
the whole of it here, since it will be valued by many : —
And since human judgments, however probable, are apt to err,
I, a suppliant disciple, have recourse to Thee, O Omnipotent God,
and Father of Lights, and present this Soliloquy before Thee, that
Thou mayest approve what is worthy, blame what is amiss, and
show me, or some other faithful servant, those things displeasing
to Thee, that they may be more correctly and clearly set forth.
And I entreat Thee also, O Holy Father, vouchsafe to me,
the least of Thy servants, time and opportunity for tarrying in the
most pleasant pastures of the Holy Scriptures, which are and will
be my most cherished delight, until the day of Eternity dawns,
and the shadow of mortality is gone down. Remove from me
useless cares, temporal loves, hurtful passions, and other causes
that keep me back from the desired rest. For it behoves the mind
to be free and tranquil which desires to meditate on things inward
and divine. That I may, therefore, be enabled to attain to such
a state of mind, graciously pour out upon me, and fill me with the
benediction of Thy heavenly sweetness, so that I may speak of
Thy glory, and obtain some grace of spiritual consolation for my
self.1 For the various reasons given above then, the ' Soliloquy
of the Soul ' may be regarded as a veiled autobiographical
account of a Kempis's earlier interior life, its lights and
shades, its joys and sorrows, its fears and aspirations.
I now proceed to give a few passages, containing his
meditation on a text of scripture well suited for the time of
sickness which has been mentioned. The heading of the
Chapter (V.) is, ' On the shortness and misery of the present
life,' and the text which he puts at the beginning — as he
usually does — is this : ' Make me to know the brief number
(paucitatem) of my days.' 2
1 Prologus in Soliloquium Animce. * Ps. xxxix. 4.
o 2

196 THOMAS A KEMPIS.
As long as I am in this world, I am not clean. And as long
as I remain here, I am a poor stranger and guest upon the earth.
I brought nothing into this world, and I shall carry nothing out,
because naked I came into it, and naked shall I return hence.
As a shadow which passeth away, and as rain which is dried up by
the wind, and as a guest of one night, I shall presently pass
away. All this present life is as one most brief night. Few and evil
are my days ; and after a little while they will be ended, and they
will be as though they had never been. When man is dead, what
but vileness remains? Who will care for a foetid corpse? Who
will ask after the absent dead who, when living, was esteemed of
no account ?
The remembrance of man upon the earth is short, both among
his acquaintance and strangers. But the just shall be had in ever
lasting remembrance ; because, when he dies he will be for ever
united to God.
Happy then is he who places not his hope in man, nor rejoices
too much in the things or beauty of the world, but has his heart
fixed in heaven, because all here below is fleeting and vain.
Count up all from the beginning of the world until now, and tell
me, I pray thee, where are they ? And, how long, thinkest thou,
will those endure, whom thou now seest or hearest alive ? Declare
his concerning all, that every man living is vanity. '
The rhyme is very observable in these lines : thus to
accord with ' mortuo,' we have 'aliquo ; ' and 'Justus ' with
' conjunctus ; ' ' homine ' with ' specie ; ' and ' fixum ' with
' vanum ; ' and ' sunt ' with ' durabunt.' In the following
passages, let the reader also notice how our devout author
rises up above the trials and vanities of this mortal life to
Christ, his hope and joy ; and, putting aside all the tempta
tions and allurements of the world, resolves to perfect holi
ness in the fear of God, to bear with cheerfulness what God
appoints, and to look forward to the happy hour of his
deliverance. Oh how much more do good men patiently endure this poor
miserable life, this frail and sad life, than love it ! And though the
wicked love it much, yet they cannot long remain in it. Oh !
when will it end, and when shall all this universal vanity of the
' Soliloquium Anima?, ch.v. sec. I.

WORDS DURING A TIME OF SICKNESS. 197
world cease ? But the time will come, when all the elect, who
now ofttimes mourn that they are so far from the Kingdom of
Christ, shall be delivered from the bondage of corruption.1
Would that all this world were withered up in my heart, and
that the Lord my God, the immortal Bridegroom, were alone sweet ,
unto me !
Truly the fleeting joy of this life is a deceitful and most bitter
cup. Let them drink who will, because they all hereafter shall pay
a terrible penalty. And the more any one may have been inebriated
with it, so much the sharper will he feel his pangs, since all the joy
of this world will pass away swifter than the wind, and leave pains
and burdens for its lovers.
Depart from me, then, thou false glory of the world, and all
foolish delight in carnal things. Thou allurest and deceivest
many, but in the end thou leavest and sinkest them. Woe to
those that trust thee ! woe to them that are then drowned by
thee! Come and be with me, holy abasement, and full contempt of
all the pomps of the world ; do not willingly depart from me,
wholesome remembrance of my pilgrimage.
What am I but dust and ashes ? And whither do I tend but
to the earth? Oh how wretched I become, and how justly
sorrowful I am, when I ponder upon my pilgrimage, because I
know not after what manner I shall end it.
If I live well, and persevere, there is no need to fear an evil
death. But who can glory in a good life and an irreproachable
conscience ? He who knoweth that he is such let him glory in the
Lord, and compassionate me, a poor sinner.
It is no pleasure to me to live, because misery presses on every
side. An evil conscience makes a man fear to die, because he
cannot answer to God for one act in a thousand. Unlike to this
trepidation is the word of the Prophet, when he says : ' My heart
is ready, O God, my heart is ready.'
O Lord God of my salvation, give me a good end of my life,
and prolong not the days of my mourning. Sorrowful came I
into this prison, and I shall not go hence without fear.
Long appears this life to me, but this comes from frequent
1 Here are three lines ending severally with ' mundi, ' ' electi, ' and
' Christi. ' There is, moreover, a certain degree of rhythm running through
all these passages. And in such of Thomas a Kempis's writings where this is
found, and where the rhyming is interspersed, the method of putting the words
into verses has been adopted, as more in accordance with the spirit of the
original, than continuing them in long paragraphs.

198 THOMAS A KEMPIS.
misery and sadness. For in fact it is not long, for time passes
away swifter than the wind. But to him who is afflicted with
sorrow and pain all time is long, and he reckons a day as a year.
Therefore is this life wearisome to me, and it afflicts me the more
grievously the more truly I know each of its miseries. And
although some seasons of consolation and gladness intervene, yet
it behoves me to consider whether they are from God or not.
If from God, I gladly accept them ; but how long they will
continue I know not. Yet however short they are, they please
and delight me. Would, my God, they flowed in more largely,
and did not remain with me but some short hours.
But those that are not from God are worthless, and will quickly
perish, although in appearance they seem pleasant and sweet.
Thus this life passes away, always mixed with good and evil.
As long then as I am in this world, I am a poor pilgrim.1 I
cannot say that it satisfies me, because there is not a sufficiency of
good in this present life ; but Thou, in Whom I believe, art my
Good for which I long.
When then Thy glory hath appeared and filled me, I will con
fess to Thee, because it now altogether satisfies me. In the mean
time, because this word is hidden from me, manifold sorrow com-
passeth my soul.
Therefore mindful of Thy Holy Word, I often say : ' My soul
is sorrowful even unto death.' Good were it for me if this hour
had passed away, and no pain or grief were to lay hold upon me.
But I pray Thee, O Lord, let Thy mercy preserve me.2
The wearisome days of a lingering sickness were pecu
liarly trying to this young athlete in the Kingdom of
Christ, and he had need to strengthen himself continually in
God. It seemed as if God were chastening him as a son
whom He had received, and had designed to fit for doing
a peculiar work for Him. The sickness was doubtless
sanctified to his spiritual advancement, since he sought God
in it, and desired to be purified from all earthly attach
ments, and committed himself wholly to the disposal of the
Divine Will, humbling and condemning himself. Hear,
however, how he mourns in his prayer, as if deeply troubled
in spirit ; for in another chapter he proceeds : —
1 Pauper peregrinus sum. Thomas speaks of himself as, ' Frater Pere-
grinus,' in the prologue of his Sermons to Novices.
2 Thorn, a Kemp. Soliloquium Anhnce, ch. v. sec. 3.

COMPLAINS OF HIS DEFICIENCIES. 199
' Bring my soul out of prison ! ' * The severity of pain suffers
me not to remain silent For why do I remain here longer ? I
know not even that I shall be well here. I improve too slowly ;
and would that I did not feel so weary.
What a good thing Thou wouldst do to me, O Lord, if Thou
wouldst shortly take me hence, lest it should become worse with
me. My life is breathed forth with pain, and does not amend
under treatment.
Since Thou delayest, I do not amend thereby, but even abuse
Thy long suffering. And when Thou correctest, I hardly endure
it, because Thou pursuest as it were but dry stubble.
Why then dost Thou not take away Thy servant? Why is it
that he still occupies the ground ? That is to say, Wherefore does
he dwell with good people, and does not amend his life and con
versation? Why does he unworthily and hurtfully occupy the
place of another better disposed, and conducts himself so negli
gently and coldly? And pondering over this sad matter very
much, I speak in the ears of my God.
But, O good Lord, do not cry out against me in Thine anger,
' Cut down the tree, and cast it into the fire.' I accuse my in
firmity before Thee, that Thou mayest pardon me when 1
confess. It is for me to accuse myself, for Thee to forgive. It is for
me to weep and grieve bitterly, and for Thee mercifully to com
fort me. Either then, O Lord God, grant me more grace in this
life, or take me quickly from this world, lest the cleft be made
worse. For to live long, and not to amend one's life, is but to
heap up punishment.
Nor can such a life which knows no advancement, and does
not deplore its deflections, please me ; for he who lives holily and
righteously, laments his deficiencies whatever they are, and has
always an eager desire that he may increase more and more in
virtue and grace.
But what shall he do who is conscious that he fails daily, and
that his flesh riseth against his spirit ? who sometimes, overcome
by weariness, or rendered cold through carelessness of time,
already ceases to fight ; or, throwing aside his spiritual arms, follows
the lusts of the flesh, and goes whithersoever his own pleasure
draws him ?
Such an one, alas, O Lord God ! approacheth nigh unto the
gates of death, and while that he liveth in the flesh endangers the
death of the soul. Oh, how greatly everyone must be in fear _of
1 Ps. cxlii. 7.

THOMAS A KEMPIS.

being seduced and mastered by the enemy ! No one is safe, no
one is pure, yea there is frailty in all.
But, O Lord, Who canst do all things, and knowest all things,
do Thou resuscitate the broken in heart, and cleanse the unclean
from every stain, and grant him inwardly a new spirit, that all
coldness and languor may depart from him, that all spiritual fer
vour may return, and that Thy love may remain unchangeable to
the end.
He who is impeded by his own weight, needeth Thy assistance
only. Moreover, he cannot of himself cast away the burden of
his sins, until Thou from heaven bestow grace strong enough to
break the hard bonds of his passions ; the which I beseech Thee
to grant me, for without grace it is impossible to live a good life,
and without it Eternal Life cannot be attained.
But that I now live in the flesh is no consolation to me, since
death were better for me than life. Wherefore ? Because on
account of this life I am kept far off from the Life Eternal, which
cannot come unless death destroys the present, and death itself is
at the same time destroyed.
Therefore my desires rise upwards, and my heart craving, sighs
mightily after Eternal Rest, and exclaims : ' It is enough for me,
O Lord, take away my soul, which Thou hast redeemed with Thy
Blood.' 1
The bodily infirmities which pressed sorely upon
Thomas unfitted him for doing any of his duties aright,
and the feeling possessed him that his life on earth was no
longer good for anything. And with that despondency
which frequently overtakes those who have to fight long
against the inroads of sickness, he longed to be delivered
from this bondage of corruption ; and yet, with resignation
and holy fear, he was willing to wait his appointed time,
fearing that he might not yet be ready for death, and
desiring that God's will might be wrought in him. And he
cries out in broken accents : —
Open the gates of Thy Kingdom, and bring in a poor pilgrim
(peregrinum) returning unto Thee from exile. Hear me, O Lord,
and loose me from the chains of the body ! What more shall I do
here? I am useful neither to myself nor others.
For what then do I live ? burdensome to myself, and a weari
ness to others. What shall be done concerning me, I know not,
1 Soliloquiitm Animcc, ch. vi.

THE KINDNESS OF HIS PHYSICIAN. 201
O Lord, unless Thou hast provided something better for me ; why
are my longings delayed ?
Acquiescence to Thy decree is good ; but I find so much evil
in myself, that to live in the world is a burden and weariness to
me. For I sin daily, and only add sin to sin, 'and I do not repent
as it becomes me to do.
If then I were to be set free from this body of sin, and united
to Thee in Thy Kingdom, I should sin no more, nor should I
offend Thee in anything, but should always be praising Thee.
Hitherto Thou bearest with me, and showest all long-suffering.
I acknowledge my fault, because on account of my sins I am not
permitted to enter the Kingdom : for nothing unclean shall enter
into it
But when shall I be without sin ? when shall I become com
pletely clean, so that I shall not fear to be shut out, but shall the
rather rejoice on being admitted?
If I advance not more fervently, if I am not more solicitous
than I have been, I fear that my hope will be small indeed.
But do Thou, O Lord, Who wouldst not that any should
perish, but that all should be saved, grant me more grace for the
amendment of life ; and to the hope of heavenly good, give the
spirit of internal fruitfulness.
Never let my heart crave after carnal joy, but look forward to
death in fear. Let no creature or care hold me back, but let Thy
wished-for Presence draw me on and comfort me.
Blessed is he who looked for Thee, O Lord, but more blessed
is he who has already departed from this wicked world, for he shall
neither sorrow nor fear any more.
During this period of lengthened sickness the Cure of
St. Almelo visited him frequently, and spoke words of
spiritual comfort and divine wisdom to him, as well as pre
scribed for his bodily health, for like Luke, the beloved
Physician, he ministered to the wants of the soul, as well as
attended to the cure of the body, and gave the young man
much holy and affectionate advice, to strengthen his hope
in God, and his resolution to persevere in holiness of life,
should his heavenly Father mercifully raise him up again.
Thomas a Kempis long remembered his kindness ; and
many years afterwards, when the good and benevolent man
died, he speaks of him with grateful reverence, and gives
•us some interesting particulars of his life, which I purpose
relating in another chapter.

CHAPTER VIII.
A memorial of Everard de Eza by a Kempis — Everard's conversion through
the preaching of Gerard — He afterwards devotes himself to the Ministry
of the Word — Intercessions of a Kempis in the prospect of death — The
life of Florentius — A tribute of respect to his memory by a Kempis—
His name symbolic of his character — His decision to embrace a holy
Life — His great influence with young men — His endurance of oppro
brium — Invited by Gerard to come to Deventer — Urged to become a priest
— His bodily infirmities — His singleness of heart — The simplicity of his
attire — His diligent use of time— His rendering common service to all —
His kindness to the poor.
It is well to preface the account, which Thomas a Kempis
gives us of the excellent and philanthropic physician who
attended him in his sickness, with the short remark, that his
name will appear again as intimately connected in works
of charity and piety with the Brothers of Common Life,
and that he was consequently more mixed up with the life
of our author than would appear from the passing allusion
to the kindness which he personally received from him.
In the year 1404, on April 1, the Reverend Master
Everard de Eza died. He frequently undertook, out of
kindness, the healing of many sick persons, and especially
of the poor, free of charge. He was also the founder, and
provided the means for the support, of the new monastery
of Canons Regular, called 'the Blessed Virgin Mary in
the Wood,' near Northorn, and lived in connection with the
Brethren. An account of the consecration of the chapel of
this monastery is given by a Kempis in a previous chapter
of the ' Chronicles,' and we are there told that Everard
caused several clerks (clerici) living with him to be invested
as canons in the said monastery. This man, continues
a Kempis, was held in great repute as a physician, was
honoured by the better class, feared by the worldly, beloved

A MEMORIAL OF EVERARD DE EZA. 203
by the religious, and was greatly famed for some distance
throughout the whole country round about. He was an
intimate friend of Florentius, the Vicar of Deventer, and was
pleased when called upon to visit him, and was not unfre-
quently present with him during the seasons of his illness,
and, skilfully prescribing for him, wrought his cure. He was
wont to refer to this, because, he said, it seemed above
human nature that a man of so debilitated a frame could
have lived so long if it had not been for God's sustaining
providence. They frequently renewed their acquaintance
and mutually benefited each other, so that they appeared
to be as two luminaries in the world, and as brethren
dwelling together in unity, and comforting one another.
But it was not always so. Far otherwise. Thomas
a Kempis tells us how his conversion was begun, and how,
by God's co-operating grace, it was fully confirmed to the
effecting of his salvation. It was on this wise : When the
venerable Gerard the Great preached the Word of God,
not only in Deventer, but in the country round about,
Everard heard of his fame, and seems to have been in
censed by it, for, puffed up with the wisdom of the world,
he hastened to be present on one occasion when Gerard
preached, not out of love, but for the sake of curiosity,
wishing to ascertain what his doctrines were, and whether
his preaching was in accordance with his fame ; and not,
therefore, because he thirsted for righteousness, but rather
because he desired to get some occasion to find fault with
the discourse. He did not, therefore, appear openly in the
congregation among the simple folks, but kept himself
hidden, as it were, behind a pillar.
But behold, the Almighty, Who knoweth the hearts of
men, and from whose face no one can hide himself, filled
the discourse of the preacher with sharp arrows for him,
which secretly pierced the heart of the critical auditor, and
so filled him with compunction that, casting away the
wantonness of his former vanity and pride, he soon became
a devout disciple of the preacher. For when the discpurse
was ended, he went to the man of God and told him how

204 THOMAS A KEMPIS.
the Lord had dealt with him ; by what manner he had en
deavoured to conceal himself from observation ; and how
he now desired the preacher to look into the hidden
places of his heart, and know his most secret thoughts.
Master Gerard therefore received him affectionately, and
confirmed him in his resolution to lead a new life, until at
length he became a companion and coadjutor in preaching
the Gospel. But it was not long after his conversion that
Master Gerard took his departure to the Lord.
After his death, the old enemy endeavoured to excite
not a little animosity against the devout disciples, but the
grace of God abounded towards them, giving them patience
and constancy. And when Master Everard, whose con
version was not yet known to many of the ' devotees ' at
Deventer, wished at the first to join himself to the disciples
of Christ dwelling in the house of Florentius, the Brethren
were greatly troubled at beholding his face. For it appears
that Everard had used violence against some of them afore
time, and a report of his bitter animosity filled their
hearts with fear, as if his coming among them foreboded
some evil ; and, as Thomas relates the circumstance, they
took to flight, as lambs before the wolf, and rushed to
certain hiding-places in the house. Master Florentius also
was afraid of him, not knowing his intention, for he had
formerly been extremely harsh to some of the devout
Brethren, and had opposed them. Therefore he said to
Father Florentius, ' Why is it that the Brethren fly away
in this manner ? ' The other replied, ' Because they know
not for what intent thou comest.' Then said Everard to
him, ' I come to you that I may learn to amend my life.'
Florentius evidently doubted his sincerity, and held back
as if he suspected that it was but some crafty design of his
to get the Brethren into his power ; and therefore he gave
him no encouragement. After some further parley, Master
Everard at length spoke of his serious determination, and
with some protestation said, ' If you do not believe my
word, at least believe my actions. Accommodate me with
a chamber among you for a time, as I desire, and prove

EVERARD BEGINS A NEW LIFE. 205
me during that period, what spirit I am of.' The Brethren
therefore at length received him among them, and appointed
him a chamber ; and there he lived for some length of time
in good report, giving evident proof of his being fully con
verted ; and after tarrying among them many days, he
became learned in the law of the Lord and in the sacred
Scriptures, as in like manner he had been aforetime learned
and celebrated in the art of medicine.
At length he began to comprehend what the will of
the Lord was respecting himself, and how he was to serve
Him, and then began to exercise his heavenly vocation.
Being instructed both by the example and counsels of
Florentius, he took his departure, and began to gather
pious clerics and laymen at his own house at St. Almelo,
after the pattern set him in the Brother-house at Deventer,
and lived with them many years in like holy discipline.
By God's help also he procured a site upon which to build
the monastery before named ; and when he had placed
several of the Brethren there, he made large gifts of
property to it to meet the expenses, as well as of gold and
silver things, books, and other necessary articles for use.
The monastery was founded in 1394, just ten years after
the death of Gerard, and ten years before his own death.
He was buried in his own church at St. Almelo, where he
had preached to the people many years, leaving behind
him a good remembrance among the 'devotees,' whom
he paternally loved and cherished.1
Such is the short record which a Kempis gives of
Everard de Eza, who won a lasting regard in his heart.
In speaking of him as his benefactor, he adds that he not
only cured him, but had done this in such wise that for a
long time afterwards he had not been oppressed with the
like sickness.
Those who care to follow a Kempis through this con
flict of soul that befel him in the freshness of his early
manhood will find much matter for reflection and profit in
1 See Chronicles, by Thomas a. Kempis, following those of Mt. St. Agnes,
but not immediately connected with the monastery.

206 THOMAS A KEMPIS.
a paper written by him on ' The Desire for a Happy
Death.' The words seem to have reference to the period
just before his recovery. It is a record of a momentous
crisis in his spiritual history. He still looks forward to
death as coming to him sooner or later, but now with a
cheering hope, to deliver him from many evils, and as a
passage into a life of blessedness ; and he makes use of
its apparent nearness to stir himself up to be in greater
readiness for the change. The paper to which we refer is
as follows : —
' Thou, O Lord, art my hope from my youth up.' ' In this hope
I flee to Thee for refuge, when my last hour and the time of my
dissolution shall have come. Oh that I could have been well
prepared, that I might die in the hope of this grace ! Oh that by
a happy transition I had ended my last days, and laid aside the
burden of this body ; how many dangers and fears should I then
have escaped !
Happy is he whom Thou hast chosen and received to Thyself;
who, having already laid aside the body, has passed from this world
to the Father, from exile to the kingdom, from a prison to a palace,
from darkness to light, from death to life, from dangers to security,
from labour to rest, and from all. misery to perpetual blessedness.
Happy is the soul, which already enjoys its reward, rejoicing
in Thee, the Lord, its God. But alas for me ! because my sojourn
is prolonged even until now. How graciously and mercifully
wouldst Thou have dealt with me, if Thou hadst called me sooner,
and permitted me to come unto Thee, that where Thou art, thither
also I might be.
Ah ! if Thou hadst taken me sooner out of this world, when
I knew not as yet its defilements, and when I feared also to sin in
little matters : what a blessing Thou wouldst have bestowed upon
me ! But now by living longer I have wandered further from
Thee, and offended in many ways.
Alas me, what have I done? I have followed the passions of
the flesh, I have pleased myself with vanities, I have forsaken
virtue, I have not kept innocency, I have added sins to sins, and
oh ! bitterness of grief, I have experienced what I have read,
'Woe to the wicked in his wickedness.'
With much ado at length I returned ; slowly I began ; I hasted
not in my return ; I was not eager in advancement ; I increased
1 Ps. lxxi. 5.

LONGING FOR GOD'S PRESENCE. 207
not in fervour, and, far worse, became cold after former warmth.
Hence also I often feared to die, because when urged by con
science I lived not as I ought.
But on account of the dangers of temptations, that the last
error might not be worse than the first, I have frequently longed
for death, and said, Oh, that I had already died in grace, that I
might not be afflicted with so many evils upon earth 1
Oh, if God had deigned to take me away ere now, and had
put an end to all my labours, how well would it have been with me !
But all things are determined according to Thy Will, O Lord. If
Thou dost decree to do what I ask, it will be done forthwith ; but
if not, Thy will be done.
I can make known unto Thee my desires, and the calamities
which I suffer — not as if Thou didst not know, but that, by such
discourse, I may receive some refreshment for my soul. I know
that I am not yet well prepared, for my conscience hath hitherto
feared much.
And what wonder that I, a sinner, fear, since even many holy
Fathers have feared ; and Thy judgments are different from ours.
But how shall I prepare myself? It were undoubtedly good for
me to prepare myself better against that day, as I know not
whether it will be to-day or to-morrow.
I will more firmly renew my resolution, I will deplore my past
negligences, I will offer myself wholly as a sacrifice unto Thee,
and I will trust myself for ever to Thy mercy.
O Lord my God ! all my works remain through Thy mercy,
and they have no merit of their own, unless Thy boundless good
ness and compassion be at hand. And this is my hope, and all
my confidence.
But how is it with a good and unspotted conscience ? What
says the chaste and devout soul ? ' Come,' it says, ' Lord Jesus ;
come, and do not tarry : loose the bands of my wickedness, break
the chains, bring out the bound from the prison-house, from the
lake of misery and from the mire of abomination.'
Whilst waiting, I have looked for Thee ; incline Thee unto me
and hear me. Leave me no longer in the world. Let it be
enough that I have contended up to this present ; that I have
been an exile so long ; that I have not been enabled to enjoy
Thee, nor to behold Thee face to face.
Now at length grant that I may be a partaker of the wished-
for joy, which is bounded by no end, and clouded by no weari
ness. Show me Thy face which the Angels ever see ; let Thy
voice which they hear without intermission, sound in my ears.

2o3 THOMAS A KEMPIS.
Come, Lord Jesus, and take me out of a strange land ; recall
the outcast to his native country ; and restore the fallen to his
former state. Come, good Redeemer, make me a participator of
Thy Eternal Glory.
It is time for me to return to Thee ; it is time for Thee to
commit my body to the earth from which it was taken. I do not
care where it be placed, or how it is treated, only let the spirit be
safe, and come unto Thee.
Let it be well with my soul, which I commend unto Thee ;
and may my flesh rest in hope, to be raised again at the last day.
For wherever it be buried, it cannot be removed or hidden from -
Thee. Take me away from among -men, and unite me to the society
of Thy saints. I am wearied of this temporal life ; the day of
eternal brightness alone delights me.
Let not the old serpent oppose me, when I pass out of Egypt ;
and let not the enemy cry out against me in the gate ; let not his
dismal image affright, nor the horror of death overwhelm me.
Let Thy holy angels stand by, may they strongly assist, and
bravely protect me, and gently, tenderly receive me, and carry
me with exultation to the heavenly Paradise. May the glorious
Mother of God, the Virgin Mary, and all the heavenly host be
present !
And do Thou, O Good, Sweet Jesus— the best of all, give me
the joy of Thy countenance, and cast me not away from among
Thy beloved saints ; but consider or remember, O Son of God,
that Thou hast redeemed me from the enemy by Thy precious
Blood. Of Thy mercy and goodness receive me into glory ; for with
longing I have desired to eat the Passover with Thee. Oh ! happy
day of my much longed-for reward ! Oh ! blissful hour of blessed
departure, how have I longed for thee, and had thee ever before
my eyes.
What harm now have tribulations and hardships in the world
done me ? What injury have contempt, and labour, and humilia
tion for Thy Name's sake? Thou hast been my life, and now to
die will be gain ; and to be with Thee in Thy kingdom far better.
Praise and glory be unto Thee, Who' art the Life of the
living, the hope of the dying, the Salvation and Rest of all them
that come unto Thee ! '
It should be observed in passing that, when preparing
1 Soliloquium Aninue, ch. vii.

THE LIFE OF FLORENTIUS RADEWIN. 209
this paper for the benefit of others, while a Kempis made
use of the outpourings of his own soul before God in his sick
ness when hanging between life and death, which he had
treasured up, he had probably added to it such words and
lamentations as had come from some of the devout Brethren,
who, as we shall shortly see, were called away by God
before he left Deventer. And this was done, if we may
judge from what he writes, that he might afterwards have .
by him fitting words that might be useful to himself also,
not merely as a memorial of the spiritual trial he had passed
through when he had, as it were, looked death in the face,
but that he might have suitable aspirations wherewith he
might come before the Lord, whenever his last change
should come ; his object being that, when through pining
sickness or pain of body his mind might be distracted, so
that he could not compose his soul to address God as he
would desire, he could then turn to these outpourings of the
heart, as the very expressions he would wish to offer up to
God in his last moments. That this was his design in com
posing and preserving many of the papers contained in the
' Soliloquy ' to have them in readiness for his use on such
an occasion, and on others when he might desire to direct
aright and strengthen his soul, is evident from what he
says in the preface, where he states that he had stored up
these devout sentences that he might have matter at hand,
' suitable in time of need to refresh my heart overcome by
weariness or clouded by sorrow.'
Gradually a Kempis recovered his health and resumed
his former occupations, joining as aforetime in the religious
services of the Brotherhood. His illness had however been
sanctified to his advancement in Godliness, and was one of
the means used by God to prepare his servant for future
usefulness. Whilst writing on that portion of the life of Thomas a
Kempis which he spent at Deventer, I must narrate the
account which. he gives us of the Life of Father FLOREN
TIUS RADEWIN, who did more than any one to form his
spiritual charactcr,to establish him in an entire devotion of
VOL. 1. P

210 THOMAS A KEMPIS.
himself to God, and to urge him to the attainment of
Christian perfection. I have already had occasion fre
quently to allude to Florentius ; his character, therefore,
brightened by the beauty of holiness, will to some degree
be anticipated by the reader. But Thomas dwells upon it,
and upon the many little incidents of his life, which came
under his notice or which he heard respecting him, at
greater length in a separate memoir, and with peculiar
affection : I must not therefore omit to give in some more
complete manner a biographical sketch of this saintly man,
to whom Thomas a Kempis owed so much, and who was a
spiritual Father to him.
Though Gerard the Great was the originator of the
great Spiritual revival, and the Founder of ' the Brothers
of Common Life,' Florentius was not merely his Fidus
Achates and successor, but the main-spring and soulof these
religious Communities to which Thomas a Kempis belonged
for more than seventy years.1 He was the flower and
model of the devout life to which all the Brethren looked
up, and by whom they were continually incited to great
endeavours after a conformity to the likeness of Christ.
' The apostolic simple-mindedness and dignity,' says one,
' the urbanity, gentleness, and self-sacrificing activity for the
common weal which characterise this person, inspired
Thomas with a boundless admiration for him. Of this, in
his life of Florentius, itself the noblest monument of affec
tionate reverence for the departed, he relates many charac
teristic and affecting traits.' In the quaint Prologue with
which Thomas introduces his life, he shows us how closely
he was allied to him, and that he was in a position to give
much accurate information respecting him ; and, while
speaking in the most reverential and affectionate terms of
his spiritual Master, we notice traces of his own sweet
humility and loving gratitude.
1 Ullmann says, ' Florentius may be considered as the second founder of
the society, and contributed even more than Gerard himself to the full de
velopment of its institutions.' In this sense Thomas styles the Brothers of
Common Life, ' Florentigenae. '

WRITES THE LIFE BY REQUEST. 211
I, who have shown the fruitfulness of the good tree in Gerard,
should now unfold the sweetness of the beautiful flower, in the
pious Florentius, his disciple, who was the imitator, and the most
ardent propagator, of the same Devotion ; whose humble and
gentle manners were truly the healing flowers for drooping souls,
and whose sacred virtues supplied new strength and incite
ments. But I implore you, good Brother, not to pervert the simplicity
of my speech to the prejudice of the illustrious priest, who was
the lover of humility and simplicity, but to regard with a reverent
glance of consideration the good things you hear, and thoroughly
digest them. Be like the very skilful bee, in sucking honey from
the pretty flowers in the verdant fields, and, for the building up
of your state and order, carefully sow, and hide in the little garden
of your breast, the germs and patterns — like rose-flowers and
fragrant lilies — of our beloved Father Florentius, that you may
always progress in what is good, and become more ardent in the
love of Christ. He was indeed a remarkable mirror of virtue,
and a help in the attainment of the heavenly kingdom to all de
sirous of serving God. And I am able to speak of him so much
the more confidently, since I knew him well, was often in. his
presence, and ministered to him.
Here a courteous Brother is brought in as saying to
a Kempis : — 'The work which at my entreaty and that of
others you have at once undertaken, may you accomplish
to the glory of God ! For it will be pleasant to our post
erity to hear what bright lights have shone in our borders.
Of whose merits also you will be a partaker, if you study
to impart in love to others those things which you have
freely received.' Then Thomas is represented as reply
ing :—
The work which I enter upon is a laborious one, and one
which surpasses my knowledge and frail powers. For I would
rather read in silence things spoken by 'others, than by my rusti
city that barbarises, obscure the lustre of eminent men. But you
who seek not for the ornaments of literature in writings, but for
the virtues of good behaviour, must not despise the pearls in mean
shells. For I confess that my want of experience renders me
unfit for the writing the life of so great a Father ; but I offer in
the temple of God the hair of the goat for the covering of the
roof of the tabernacle, since I possess no precious stones for

THOMAS A KEMPIS.

adorning the mantle of the priest. It seems to me, however, un
worthy though I be, a shameful and ungrateful thing, that I should
refrain from speaking of the virtues of so beloved a Father, who
was so serviceable in his life to myself and many others ; who first
led me to God, and at length guided me to the refuge of the
monastery. Wherefore, as a deed of gratitude, and as a sweet
memorial of him, I willingly repay him this good office, by com
posing this little work after his death.
Let my great love of the Reverend Father be some excuse,
continues a Kempis, for presuming upon the work, since it is my
wish that his memory may always and everywhere flourish among
the ' Devotees.' May the Lord Jesus, who did not despise the
two mites of the poor widow, hereafter reward my little self, be
cause with pious intention I cast of my hand into His treasury,
leaving higher things to the more learned. Knowing my own
littleness, I submit to the correction of greater men. I beseech
you, let your devout minds help me by prayer, and should you
derive any edification from reading these writings, praise God for
all His gifts, and be thankful even for small ones.
Florentius, whose life a. Kempis now relates, was born
at Leerdam in the year 1350, of respectable and opulent
parents. His Father's name was Radewin ; and according
to the manner of writing biography in those days, a
Kempis adopts the method, which it will be remembered
the biographers of a Kempis followed respecting him, of
expatiating upon his character from the names he bore.
For as parents are often apt to give such names to their
children as are significant of those qualities which they
hope will hereafter be displayed in their offspring, so a
Kempis thinks it should be noted that this Florentius, the
son of Radewin, proved himself worthy of the honourable
names he bore, and that the same should be recorded, ' to
the brighter manifestation of the glory of his heavenly
Father, and the fame of his family.' For, if his life accords
with the name, if his reputation was in keeping with the
virtues, which is truly proved by the sincerity of his actions,
it is a circumstance worthy of praise.
Florentius, continues Thomas, is a sweet name, to be uttered
and called to remembrance by the pious; for he behaved himself
in such a manner whilst living, that he was held in the greatest

THE NAMES OF FLORENTIUS SYMBOLICAL. 213
love and reverence by all — not only the religious, but by laymen
as well. Beautifully, as one cutting flowers, is he named Floren
tius, on account of the liberal arts which he early acquired, in
which he made so much progress and proficiency that he was
called and made a master : or he may be called so on account of
his knowledge of the Divine Law, and the books of Sacred Theo
logy, which he read with more pleasure than other sciences, and
which he dearly loved above all the treasures of the world, after
the manner spoken of by the prophet in the Psalms, ' Therefore I
loved Thy commandments above gold and the topaz.' ¦ But
much more beautifully, as one possessing a flower, is he called
Florentius, because he followed Christ, the Flower of all virtues
and the Lover of purity, for the love of Whom he despised a
flowery world, and firmly held the soundness of faith, and the
unity of Catholic peace ; saying with the Bride in the Song of
Songs, ' My beloved is mine, and I am His ; He feedeth among
the lilies ; I have laid hold of Him, and will not let Him go.' 2
And in a still more sacred sense, and with more abundant
fruitfulness, is he called Florentius, as a gatherer of flowers, since
he gathered together many clerical Brethren in the primeval days
of the Brotherhood, to flower with him in his own house : who
contemning the vanity of the world, humbly and devoutly served
the most High God in purity of life and brotherly love, after the
manner sung of by holy David, in jubilant voice, ' Behold, how
good and pleasant it is to dwell together in unity.' 3 These he
ruled and educated with so much discipline and spiritual fervour,
that the House of Master Florentius was a school of Heavenly
exercises, a mirror of sanctity, a model of virtue, a resort for the
poor, a college for clerics, an edification for the laity, a refuge for
the devout, and the beginning and advancement of every good
thing. From this house certainly many honourable and learned
men acquired a spirit of devotion, and like bees replenished with
sweet honey, went forth from the full hive, to bear fruit in other
places afar off ; and by the blessing of God vouchsafed unto them
they gathered no little fruit, so that the words may be deservedly
applied to them : ' The flowers have appeared on our earth.'4
1 Psalm cxix. 127. In the Prayer-Book version the last word is translated
' precious stone.'
2 The Song of Solomon, ii. 16, and iii. 4, where the words in the latter
passage are, ' I found Him whom my soul loveth ; I held Him, and would not
let Him go.'
3 Psalm cxxxiii. I.
4 Canticles ii. 12. The remainder of the verse is, ' The time of singing
birds is come, and the voice of the turtle is heard in our land.'

2T4 THOMAS A KEMPIS.
A Kempis then proceeds to the other name Florentius
bore, and with fond affection delights to play upon it, and
to find in it some traits of his master's excellency.
Let it not seem ridiculous, he says, if his paternal name be
mystically explained, as this is thought to tend not a little to the
praise of so great a man. Very fitly then is he named Radewinus
as if he were a Divine ray (radius Divinus). By which name
Christ is rightly understood, Who is the brightness of the Father,
illuminating the world by the brightness of His wisdom, by His
pure life, His true doctrine, His holy miracles, His many revela
tions. Who sent also His apostles as rays of the true sun to
preach His Word throughout the whole world, to set a good ex
ample to all the faithful, and therefore addressed them after this
manner, ' Let your light so shine before men, that they may see
your good works, and glorify your Father, Who is in heaven.' '
Well, therefore, has Florentius been called the Son of Radewinus,
who having been begotten again by Christ unto a lively hope, was
irradiated and inflamed by Him, so that despising earthly things
he ardently loved heavenly things. Moreover if the same name
Radewinus be transferred from the Latin to the Teutonic, it ex
presses counsel and wine. Which two words are alike most fitly
applied to Florentius, since he forsook the counsel of worldly
wisdom and submitted himself to the mandates of the Divine law,
according to that passage of the Psalmist, ' For Thy testimonies
also are my meditation, and Thy judgments my counsel.' 2 For
instead of the vain and carnal delights, which the world offers to
its lovers, Christ gave to him the enjoyment of inward pleasure, a
pleasure which the world is unworthy to receive ; and, He most
powerfully filled his heart and soul with the wine of spiritual ioy,
especially whilst celebrating the Divine Mysteries, so that all his
inward feelings glowed with the kindling of Divine love, and in
the voice of exultation he rejoiced with the very devout Prophet,
saying, 'My heart and my flesh have rejoiced in the living God.'
For he was then so wholly collected within himself, and so carried
by the Spirit above himself, as to be a living sacrifice, and well-
pleasing unto God ; and very faithfully interceded for the Holy
Church, and with supplications for all people. In this solemn
1 Matt. v. 1 6.
2 Psalm cxix. 24. Which in both versions are rendered, 'Thy testimonies
also are my delight, and my counsellors.' But in the marginal reference it is,
' men of my counsel.'

FLORENTIUS BEFORE JOINING GERARD. 215
Feast he tasted the God-made sweetness at its source,1 and melting
before the greatness of the Divine abundance, he meditated with
deep gratitude upon these mystic words, ' How great is the multi
tude of Thy sweetness, O Lord, which Thou hast hidden in them
that fear Thee.' 2
Thomas a Kempis tells us that having touched lightly
upon these points, he will now turn his pen to the subject
in hand ; and then follows various particulars respecting
the life of Florentius. For the purpose of completing his
studies the father of Florentius sent his son to the Uni
versity of Prague, which was then celebrated as a seat of
learning, to which scholars from remote parts proceeded.
Here he applied himself with great diligence, made good
progress, showed great proficiency, and became distin
guished for his genius. He was beloved by his fellow-
students and the attendants, and was reverent towards his
masters. Afterwards, having received with honour the
degree of ' Master,' he returned to his home and kindred,
where he was gladly welcomed back.3 He seems to have
been highly esteemed, and his society much courted by
his friends and neighbours. And this he well deserved,
for his biographer tells us that Florentius was conspicuous
for uprightness of disposition, and for geniality among his
companions, that he was affable of speech, generous, of a
comely form, slender in make and rather tall. As an
illustration of his urbanity of manners before he embraced
' the religious life,' we are told, that on a certain occasion
he was invited with several friends to be present at a
marriage. And whilst travelling together he very promptly
contrived something for their convenience, which at the
same time afforded them some mirth. He speedily cut
down some green boughs from the trees, with which, when
1 ' Deificam in suo fonte dulcedinem.' Thorn, a Kemp. Vita Florentii
ch. iii. sec. 2.
2 Psalm xxxi. 19. Let the reader turn to the fourteenth chapter of the
fourth book of the De Imitatione Christi, and judge for himself if there is not
here (and in other instances to which I shall allude) a beautiful illustration of
its fervid words.
3 Thorn, a Kemp. Vita Florentii, ch. iv. sec. 1, 2.

216 THOMAS A KEMPIS.
joined together, he formed a kind of bower for them whilst
sitting in the carriage, which shaded them from the sun's
rays. This social incident, however, remarks his biographer,
prefigured some good to be found in him, because he
should, when by the grace of God he was changed into a
spiritual man, invite more companions to accompany him
to the nuptials of the heavenly citizens, where the immortal
Bridegroom, JESUS Christ, feasts with all His saints for
ever and ever. This afterwards proved very true in the
case of many Brothers devoutly converted by him, as I
have plainly seen with my own eyes, and as all Deventer
knows.1 God allowed him, observes Thomas, to mingle
for some time in the world, and to experience its deceptive
follies, but not finally to be endangered thereby, so that
no one, desirous of being converted, should despair of
pardon. The circumstance which more immediately led him to
decided, serious thoughts about religion and to devoting
himself to God's service, was a merciful deliverance from
an impending death, which is thus related. 'When de
scending into a deep valley — the road being very narrow
and fenced in on both sides — a chariot followed him down
the mountain with a great impetus, and being unable to
turn aside, he was brought into great peril of his life. In
this extremity he fled to the Divine arm for help, vowing,
in a swift moment, to give himself to God's service if
He should spare him. The Omnipotent God being thus
invoked, the great favour of the Saviour was present. For
he saw — wonderful to relate — as soon as he had called
upon the Lord, the same chariot, he knew not how, precede
him in the road in which he was going, and that all danger
was removed. Which event seemed so miraculous to him,
that he ascribed it altogether to God, who healeth those
that are broken in heart, and delivereth out of every strait
those that call upon Him.' 2 While under the above
impression, the loving Shepherd of souls carefully withdrew
1 Thorn, a Kemp. Vita Florentii, -ch. v. sec. I, 2, 3.
' Ibid. ch. iv. sec. 3 ; Ps. cxlvii. 3, and cxlv. 18, 19.

FLORENTIUS DRAWN TO A NEW LIFE. 217
His sheep, dearly redeemed with the price of His own
blood, from the midst of the snares, and gently led him to
the fold of the holy assembly which he was about to rule.
For when the venerable master, Gerard the Great,
preached the gospel throughout the diocese of Utrecht,
many clerics and laymen went to hear the Word of God ;
and," abandoning the vanities of the world, sought by
sorrow and repentance to gain possession of the heavenly
kingdom ; for the living voice of the preacher so much the
more powerfully prevailed in the hearts of his hearers from
his more perfectly surpassing others in the paths of virtue,
since the holy conversation exhibited in operation gave
effect to his discourses. He frequently preached at St.
Mary's, Deventer, and Florentius was found among those
present, diligently listening to what was spoken ; and being
wisely instructed from without by the light of heavenly
words, he was soon enlightened within, and pricked to the
heart. For the celebrated preacher was wont at times to
direct his eyes towards those standing near, and to adapt
his discourse to their condition, and for the advantage of
his hearers would plead loud and long, with deep and
persevering fervour, as when anxious fishermen spread
out their nets more widely where they think that more
fish have gathered together. So by Divine inspiration it
came to pass that Florentius, who was adequately and
gracefully endowed at an early age, willingly heard the
voice of the Lord, and did not pass by with a deaf ear
the sound of the heavenly pipe, but profitably applied
it to himself. For he was one of those sheep of whom
the Saviour declared, ' My sheep hear My voice, and I
know them, and they follow Me.'
Thus inspired by the Spirit of God, and thoroughly
besprinkled with heavenly dew, Florentius suddenly with
drew the foot of vanity, which he had begun to plant on
the journey of this world. He prudently weighed what
would follow the fleeting gratifications of the flesh, even
cruel death and endless sorrow. Therefore that he might
¦not lose the flower-bearing country of the angels he resolved

218 THOMAS A KEMPIS.
to spurn from him the delusive honours of the world, and
esteemed it best to follow the humble life of Christ.
That the reader msy gather some of the spiritual in
struction which Thomas a Kempis would convey, and gain
further glimpses of that religious community with which
he was connected all his life, the gradual origin of it, and
the devout fervour of its early members, I shall continue
to give the words of our author from time to time, rather
than compress the narrative by giving only a brief account
of what he tells us of Florentius. For let it be remembered
that Thomas a Kempis had this man in his mind more
than all others, after the Divine man Christ Jesus, when
he wrote that book — which has been unequalled since the
days of the Apostles for advancing the spiritual life — the
' De Imitatione Christi.' For it was from Florentius that
he learnt more immediately, more vividly, and more really,
how to follow Christ and become like Him, which so fitted
him in after life for becoming a director of souls. And as
we read what he tells us of Florentius, we shall learn the
better how a Kempis became the spiritual man he was,
endeavouring daily and hourly to be Christ-like, to live
wholly, as much as mortal man can do, with Christ, and
for Christ.
Desiring, therefore, to have more familiar intercourse with
Gerard, and seeing that he had a great zeal for souls, Florentius
delayed not to seek an interview, confided in his reverence, and
told to him in order, as to the friend and trusted servant of God,
that which inwardly moved him. He was joyfully welcomed, the
bosom of charity was opened to him, the desired intercourse was
afforded him, and a reason was accorded concerning whatsoever
matters he desired to be informed upon. Thus brought together
they sweetly discoursed of the things that pertain to salvation ;
and the hearts of both of them burned with celestial aspirations ;
all earthly things grew vile; and the good counsels concerning the
Divine service were confirmed. Hereupon those are united in the
love of the brotherhood, who, in the holy conversation they pro
pose to themselves, earnestly desire a country in the Lord. And
the manifold grace of God was so present with them, that they
not only advanced their own salvation, but that of their neigh-

MEETS WITH DERISION AND OPPOSITION. 219
bours. For there were added to them, as a solace of fuller joy,
and as an ornament of the house of our God, certain learned and
eloquent men, who, powerfully inflamed by the gift of the Holy
Spirit, chose firmly to adhere to the footsteps of Christ, and
through the contempt of worldly things, and a brave warfare
against vice, to pass to eternal good. l
And when the most sweet south wind of Divine love, con
tinues a Kempis in another chapter, blew more frequently upon
the little garden of the heart of Florentius, which was watered
with his tears, he began to be very fruitful in great devotion, and
to be incited with a pious emulation to draw others from the
pollution of sin. He took great pains, therefore, to gain as
spiritual Brothers those who formerly he used to delight to have
as worldly companions, when engaged in the study of literature
For with the same fire with which he himself was inflamed, and
with the same light with which he himself was illuminated by
God, he hastened to instruct those who came to him with lucid
words and examples. He therefore persuaded both clerics and
laymen willingly to yield themselves up to the service of God, to
shun corrupt intercourse, to seize every opportunity of hearing
the word of God, to imitate the humility of Christ, and to look at
the life of the Saints for an example thereof, seeing that by the
virtue of continence and the precepts of the Lord, they might
obtain eternal rewards.
Nor was the labour useless which he bestowed in winning
souls, for abundant fruit grew therefrom. For many young men
and young women, confiding in his salutary counsel, left their
parents and friends, and began to walk humbly and piously ; and,
abhorring a worldly life, to lead a social life in Christ after the
Apostolic manner, and with cheerful hearts delighted to have a
common table, and to eat sparingly. Finally he exhorted each
one to advance onward in the steps of virtue, to pray oftener, to
work at appointed times with their own hands, and to insist alike
on sacred reading as on compunctious meditations ; by the which
a greater ardour of devotion would be acquired, and a continual
dread against the incitements of vice maintained, lest any one
through slothfulness of heart should be led away captive by the
Devil.2 In this spiritual labour for souls, however, Florentius
met with much opposition ; and no little calumny and 111—
1 Thorn, a. Kemp. Vita Florentii, cap. vii. sec. 1, 2.
' Ibid. chap. viii. 1, 2.

220 THOMAS A KEMPIS.
will were raised up against him and his work. Thomas a.
Kempis thus speaks of it : —
Perceiving these endeavours after spiritual exercise's, the old
enemy of the human race was sorely fretted, and envying the
happy beginning and pious actions of the devout Florentius, he
omitted not to persecute him much. For fearing that the spoils
of many souls would be taken from him by his example and the
industry of his preaching, he urged on certain adversaries who,
with coarse words and unusual derisions, attacked the simplicity
of the just man, in order to pull him back from his good under
takings. But being a man of gentle soul and stoutly animated to
endure opprobrium for Christ, he is neither affected by the violence
of words nor the forgeries of detractions, so regarding all these as
mere spiders' webs he steadily continued in the good work which
he had begun. Thus he walked as one that was gentle among
the perverse, patient among revilers, rendering to no man evil for
evil, but either prayed with a tranquil heart and was silent, or
curbed the lips of the rash with reasonable words. For fools
impugned that of which they were ignorant, and with wanton feel
ing pronounced him to be mad whom they observed walking
humbly and avoiding every frivolity.
But he like a flower l of the field continued to grow up with
modest mien, clothed in a grey tunic, and cloaked in a long gown.
And as a lily grows among the thorns, or being bruised, is fragrant,
so Florentius being derided by scorners became more joyful, and
by his patience gave back the sweeter and more excellent odour
of his knowledge. For the Lord put on him the breast-plate of
faith, and armed His soldier with the valour of constancy, so that
the perversity of men could not overturn the state of his mind,
which the grace of God strengthened within him. For he in
variably endeavoured to bear reproach and terror for the name of
Jesus, knowing that it is written : ' Blessed shall ye be when men
shall speak evil of you, and cast out your name as evil on account
of the Son of man.' He waited, therefore, sedulously on the
Author of Life, Jesus the Son of God, Whom the Pharisees called
a Samaritan and a seducer, Who warned His disciples that they
must suffer many adversities from the worldly, as He Himself
previously suffered more grievous things from the envious Jews.
' If,' said He, ' they have persecuted Me, they will also persecute
you, for the servant is not greater than his master.'2 'And if they
1 There is here again an evident allusion to the name Florentius.
2 Si. John xv. 20.

DESERVEDLY ESTEEMED AND CONSULTED. 221
have called the master of the house Beelzebub, how much more
His servants ? ' l
Comforted therefore with these sacred words he neither cared
for the ridicule of men, nor swerved from the true path of humi
lity, which the truth taught, but by a contempt of the world and
the abnegation of himself, he endeavoured to ascend to the
highest virtues. For he preferred to be called an abject Lollard
with his Brethren, and to be deemed mad by the worldly, rather
than to be called a great lord and master. So that as much as in
him lay he suppressed the honourable title of Master, and wished
to be called only by the simple name Florentius, like others of
his Brethren, some of whom were well informed, and born into
the world of the richer sort. He desired moreover to have
nothing that was costly in his dress, or that made him conspicu
ous ; nor did he desire anything dainty for his food, and would
admit no superfluity among his necessary articles : but used only
the more simple and plain things which would hedge about humi
lity, and would not offend the worldly, who are better taught by a
lowly example than by subtle discourse. By thus following a life
in common, and exhibiting a brotherly love to all, not thinking
too wisely of himself, but by always agreeing with the humble, he
was not feared as a rigid master, but loved as an amiable Father,
because in him as in a very bright mirror, a becoming honourable
bearing was externally apparent, and internally a heavenly purity.2
We have now some account given of Florentius being
much consulted : his being promoted to the priesthood ; and
how he still persevered in the grace of humility. It will
be preferable to let Thomas a Kempis tell the story in his
own sweet and pious way.
But as honour deservedly follows a humble man, and just
praise becomes a gentle man, those who before opposed the man
of God, now restrained their tongues from unjust enmity, when
they saw the constancy of his mind, and his resolution firmly
fixed on the Lord. And being converted to piety, they began to
extol the holiness of his life, to revere him on account of the
modesty and discipline of his demeanour, and to respect the de
vout behaviour of the Brethren founded on the humility of
Christ. And this indeed justly. For he over whom the grace of
God had been poured, and whom He had made to blossom with
many virtues, justly deserved to be loved and magnified by all.
1 St. Matt. x. 25.
2 Thorn, a Kemp. Vita Florentii, ch. ix. 1, 2, 3.

THOMAS A KEMPIS.

As the fame of his goodness increased, many more Clerics and
Laics frequented his house to hear the word of God ; and some
of the Deputies and leading men of the city resorted to him for
counsel, because the wisdom of God, and a faith greater in pro
portion to the virtue of his mind, were found to be in him.
Wherefore in difficult and doubtful cases they securely intrusted
their consciences to him, willingly listened to him, and, having
heard him, did many good things pleasing to God.
The humble Master, therefore, full of charity, rejoiced con
cerning the fruit of souls, and the spiritual progress of the Brethren,
and had great care for the wants of the poor clerics, venerating
Christ our Lord in them. Moreover, the venerable Gerard con
sidering his beloved disciple Florentius to be distinguished by the
privilege of special devotion, and inspired by the counsel of the
Holy Spirit, and being entreated by the prayers of many Brethren,
determined to promote him to the rank of the Priesthood. But, pro
testing that he was unworthy of so great an honour, Florentius
begged humbly to decline the burden. Nevertheless, overcome
by the urgency of the Brethren, and not daring to oppose any
longer the advice of his Master, obedience compelled him to
assent. Being made a priest, therefore, he was not elated with
human glory, but was found so much the more humble in every
act and manner, as he was greater in dignity and rank. Concern
ing him Gerard gave the following testimony, ' I once caused a
man to be ordained into the priesthood, and I hope that he was
worthy. For the future, I shall take care not lightly to do the
same thing, because I see few men suitable for it'1 But as
Florentius himself was truly little and vile in his own sight, he
thought nothing great of himself from his being ordained to be a
priest, but in his own mind preferred even the inferior Brethren to
himself, for of a simple cleric, not yet appointed to sacred things,
he said, ' Would that I could offer for my cup to God in the
judgment a feather of that cleric ! '2
The meaning of this exclamation is somewhat obscure,
but it seems to be this, — so poor and unworthy did he re
gard his own actions, that he looked upon them, in the
sight of God, but as a feather or mite, in comparison of
1 Several of the disciples of Gerard, some of whom I have yet to allude to,
were priests, but they were so previous to their connection with Gerard.'
Florentius was the only person he persuaded to enter the ministry, so highly
did he esteem the sacred office.
2 Thorn, a Kemp. Vila Florentii, ch. a. i, 2.

HIS REVERENT DEMEANOUR IN WORSHIP. 223
that man's excellency, to whom he alludes. Florentius
was at first made Canon of St Peter's in Utrecht, but
he resigned it shortly after he became acquainted with
Gerard, and removed to Deventer that he might be near
him, to be instructed by his example and doctrine, and
afterwards became a vicar of St. Lebuin. He had no
relish for ecclesiastical dignities, for on one occasion previous
to his coming to Deventer he had said to one of his friends,
' I hope that I shall not die a canon, but serve God in a
humbler state.'
And thus, continues Thomas a Kempis, it was done to the
praise of God in his generation — since he, who was held in great
reverence for his sanctity and abstinence, nevertheless, to the
utmost of his power avoided the honour of men. He declined,
therefore, to go out to the public resorts, and derived his only
solace in remaining at home with his Brethren, knowing that he
himself would make greater progress, and be an example of
stability to others by pursuing such a course. Passing through
the streets he proceeded quickly, not staying to make lengthened
discourses to any one, but with few words, or only a nod of the
head, satisfied the person passing by. For so little did he value
the honours outwardly offered to him, that often he did not ob
serve those that were tendered towards him, nor cared to investi
gate to whom they were directed. But proceeding to Church he
was wont to pray in the mean time, or to meditate upon God, as
the Holy Spirit inspired him.
On account of his great bodily weakness, and the frequent
infirmities, which in his first fervour had arisen in consequence of
his excessive abstinence, he was unable to attend the choir every
day. Yet at the greater festivals and solemnities of the Saints he
gladly attended vespers and the greater mass, as' often as his
health permitted. When he was Senior Vicar he always took his
place on the left side of the choir in a lower stall, although the
highest seat next to the canons was the proper place for him.
Standing in the choir, he in no wise used to look around him
with wandering eyes, but turned to the altar with all discipline ;
he stood with the most quiet reverence, devoutly intent upon God
and himself, and as far as a sick nian could, he used to sing the
Psalms with a modulated voice and with unfaltering notes. So
courteous was he, and of so reverend a countenance, that many
of the youths and singers frequently looked at him, and wondered

224 THOMAS A KEMPIS.

at his devoutness, since nothing of levity appeared either in his
words, or in the motion of his body. I, at that time, continues
Thomas, was accustomed with other scholars to attend the choir,
as had been enjoined upon me by Master John Boeme, who ruled
his scholars and the choir with much strictness. As often as I
saw my master, Florentius, standing in the choir — though he him
self did not look round, yet fearing his presence on account of
the reverence of his posture — I guarded myself from speaking
anything lightly.
There were at that time in the Collegiate Church of Deventer
many canons and learned vicars, men of unblameable life, earnest,
and forward to perform the Divine service with becoming praise.
These held the man of God, Florentius, in reverence, and worthy
of honour, and anxiously restrained any improper lightness of
conduct when he was present, so that the whole choir was made
illustrious by the discipline of so great a priest.1
The beautiful simplicity and singleness of character
portrayed in the life of Florentius by Thomas a Kempis is
the very outcome and perfection of the interior life, and is
as excellent as it is rare. He seems to have had the ' single
eye ' of which our Saviour speaks, the one aim and desire
which seeks God and His Righteousness only, and whereby
' the whole body,' its actions, words, works, purposes, and
general conduct — ' is full of light,' and clear as the day ; the
whole character is simple and natural, open and manifest to
all men, to do all to the glory of God. Men are far from ' the
single eye ' when they are full of themselves, and look but
for the esteem, and love, and respect of men in what they
do, wanting to be a centre for others to rally round and
depend upon, and to make their own interests the centre
round which everything they do, and what others do, should
turn. Hence follows self-seeking in one way or another, a
secret inward design to advance themselves, however much
they may profess to seek God and His glory only. There is
consequently more or less dissimulation of character, an
unreal life, a want of straightforwardness, when this is
the case ; since there is a double motive in what is done —
an eye to self as well as to God, a serving two masters, which
1 Thorn, a Kemp. Vila Florentii, chap. xi. i, 2, 3.

HIS LIFE TRACED IN I HE 'IMITATIO.' 225
never answers, which withers and blights devotion, makes
a man inconstant, .restless, jealous, intolerant, dissatisfied,
untrustworthy, uncertain, and by his double aims and double
dealings brings an ill-repute and contempt upon religion.
But the sincere of heart, who give up caring for the world
and self, as so clearly displayed in the character of Floren
tius, have God only in view, and the single desire to please
Him. ' Eternal things have no attraction save in as much
as they lead souls to Him, indifferent to what others say
or think,' or to the behaviour of others towards them ; their
words and actions are perfectly uniform, upright, and
manifest, as in God's sight.
Now, bearing in mind that Florentius lived and died
several years before the ' De Imitatione Christi ' was
written, and that a Kempis was in constant attendance
upon him, and must have had frequent opportunities of
knowing how he lived, that he loved and esteemed him
above any other man, and looked to him as a true Father
in God, since he had been his special director in the
spiritual life, we might naturally expect to find in the
' Imitation ' — presuming that a Kempis was the author — ¦
that it particularly prescribed and held up to our admira
tion and example the striking character of such a man ;
this may be said of others whom a Kempis knew, but of
none is it more applicable than to Florentius. We draw
attention to this in passing, as it was not only likely to be
so, but because there are many passages which seem
directly to have in view the blessedness of such a life as he
led. Here are a few which the reader would do well to
have before him whilst listening to what a Kempis tells us
further about Florentius.
We might enjoy much peace, if we would not busy ourselves
with the words and deeds of other men, and in things in which
we have no concern.
How is it possible for that man to dwell long in peace, who
continually intermeddles in the affairs of another, who runneth
abroad seeking occasions, and who never or but seldom comes to
himself. VOL. I. Q

2j6 THOMAS A KEMPIS.

Blessed are the single-hearted ; for they shall enjoy much
peace. Why are some of the Saints so perfect and contemplative ?
Because they laboured to mortify themselves wholly to earthly
desires, and to abstract themselves from all worldly concerns, so
that they might fix their hearts upon God, and be free for holy
exercises. (
O how powerful is the pure love of Jesus, which is mixed
with no self-interest — no self-love !
Are not all those to be called mercenary, who are for ever
seeking after comforts? Do they not show themselves to be
rather lovers of themselves than of Christ, who are always think
ing of their own profit and advantage ?
Where is the man that is willing to serve God for nought ?
Where is the man to be found that is indeed poor in spirit, and
thoroughly devoid of leaning on all created things ? 2
The purer the eye of the intention is, with so much more
constancy will a man pass through the various kinds of storms
that assail him.
In many, however, the eye of a pure intention waxes dim, for
it is quickly drawn aside after some pleasurable object that comes
before it.
The eye of our intention must therefore be purified that it
may be single and right, and may be directed unto Me (Christ)
beyond all the various objects that intervene.3
But to proceed with the life of Florentius as given by
Thomas a Kempis : speaking of the simplicity of his dress,
he says : —
The pious Florentius, a lover of simplicity and of humility,
knowing that the ornament of clothing did not make a priest,
but rather humility of heart and modest behaviour, removed from
himself all splendour of dress, and whatever pertained to the
pomp of the world and human ostentation, in order to preserve
the greater purity of his conscience. That the outward apparel
might therefore correspond with the inward man, he did not, after
he was made priest, seek for softer clothing as more suitable to
him than others, but was content with ordinary and simple gar
ments like the other Brethren. For having God always in view,
he loved ' not changeable fashions and ornaments for the body,
but kept his eye open to the virtues of the soul.
Moreover he avoided giving the least offence to the weak by
1 Book i. ch. xi. ¦' Book ii. ch. xi. » Book iii. ch. xxxiii.

THE SIMPLICITY OF HIS DRESS. 227

any peculiarity in dress, or in any other thing which the necessity
of nature required, choosing from the example of Christ that
which was allied to humility, and held in little reputation by men.
He did not therefore wear some things on Festivals, and other
things on ordinary days, but only in the celebration of the mass
he used to put on a better ornament on account of his reverence
for the Sacrament, towards which he observed a measure of due
honour. The ' Almutium,' or Amice, which he used to wear
was old and faded enough, and in many places threadbare and
as if it had been eaten by moths. And when I have seen him,
writes a Kempis, going to the choir with such an ' Almutium,' I
grieved that so good and honourable a priest should appear in
public so simply and humbly. He had no fair sandals upon his
feet, like other vicars in the Church, but he had made for himself
common, poor clogs,1 which were covered underneath with old
leather, with which, without noise, he entered the choir. His
tunic 2 and toga 3 were of grey cloth. His uncle had given him a
new toga for friendship's sake, but he was unwilling to wear it,
because it appeared too dignified, for he always preferred simple
things to precious. His cowl or hood was black, or of a grey
colour, and he wore it, as it was fitted for him, in such a manner
that it protected the shoulders but left the neck bare. He
had small sleeves drawn up with few fastenings, which from
the wear and tear of age had sometimes been repaired with small
pieces of new cloth in front. For this humble priest of God did
not blush to wear an old tunic, patched by the tailor ; and what
is more, he and his Brethren were accustomed to strive in pious
rivalry as to which were to have the meaner garments, and in this
matter one strove to surpass the other.
On a particular occasion he was speaking devoutly respecting
God to a certain secular cleric who stood near him, busied
with his fair and curious sleeves, turning his hands hither and
thither. To whom Florentius, kindly beholding him, said, ' See,
Brother, my sleeves, what sort I wear, which neither occupy me
nor disquiet me. To wear such long sleeves as you do would be
irksome to me, and a burden.' Having heard these things, the
cleric blushed a little and stood more quietly : and, accepting
graciously what was said, went away edified, because he had re
ceived instruction for his own guidance with respect to the simpli.
city of his dress.
1 Calopodia.
2 A long garment like a cassock, worn by the clerics.
3 A loose cloak or gown to throw over the tunic, usually worn out of doors.
Q 2

228 THOMAS A KEMPIS.
Upon another occasion Florentius called his tailor to him,
when about to make him a new tunic, and said, ' Do you know
how to make an ugly tunic, Master ? ' Who answered, ' I know
not whether I understand this well. But tell me, Master, what
you wish to have ? ' Then the humble Florentius said to the
tailor, ' Make of that cloth four parts, and so sew them to
gether without folds, that I may be able to take off and put on
the tunic easily, and then it will be good enough.' To this the
tailor replied with much astonishment, ' O my beloved Master,
how should this be ? Wherefore should I wish to destroy good
cloth ? I would rather make it fit better.' Then the humble and
gentle priest said, 'Why such anxiety about the outward apparel?
Make it, for the love of God, in the plainest manner you can, for
so it will be the more pleasing to me ; for it becomes me to have
simple things for the edification of others.' ' O most noble priest
of Christ,' adds a Kempis with affectionate reverence, ' always
inclined to a lowly state : he cut off the mere elegancy of things
that he might please God the more ! ' x
A kind of imputation has been cast upon the teaching
of the ' De Imitatione Christi ' to this effect, that it incul
cates but a selfish religion, because it deals chiefly with the
spiritual elevation of the individual soul. This idea has
probably arisen from confusing the manner of life which
the author and those associated with him led, with that of
the monks, as usually represented, of those days. But this
is a mistake, and we have shown elsewhere how groundless
this imputation is ; for when rightly understood, the ad
vancement of the soul towards perfection leads rather to
the subjection and abasement of self, and to a greater
manifestation of real love and kindness to our neighbours,
flowing out of our greater love for God, Who becomes the
centre, rest, strength, and life of the soul. That the spiritual
teaching and example among the Brothers of Common
Life was not to wrap the soul up in its own interests to the
neglect of others about them, but was such as rather to
induce them to think of, to labour, and to care for others,
and to strive for their everlasting welfare, is especially ap
parent in many ways ; and here it is abundantly set forth
1 Vila Florentii, chap, xii, i, 2. 3, 4.

HIS HUMBLE SERVICE FOR THE BRETHREN. 229

in the example of Florentius, which all the Brethren so
much admired and endeavoured to copy. We give, there
fore, as an instance of this what Thomas a Kempis tells us,
respecting the humble service which Florentius exercised
towards the Brethren, labouring with his own hands for
the common good ; and his many acts of compassion to
wards the poor, the sick, and the stranger. It is instructive
to observe how a Kempis introduces and handles this por
tion of the biography.
Christ, he says, the Light of the world, came into the world to
enlighten the minds of the Faithful, preaching the words of
heavenly life ; and by the example of His humility, which He left
to be followed by all the Faithful throughout the world, He chiefly
inflamed the torpid hearts of sinners to the love of His Name.
For Christ so exhibited Himself in the midst of His disciples as
one of themselves, manifesting a ministry of love, and not exer
cising a sovereignty of power ; so that whosoever should imitate
Him, vvould also be accounted worthy to be honoured by him,
and to be appointed over all good things in the kingdom of
heaven. ' I am,' said He, ' in the midst of you as one who
ministers.' And again, ' The Son of Man came not to be minis
tered unto, but to minister, and to give His life for many.' And
this doctrine of holy service, the humble servant of Christ, Flor
entius, with his Brethren studied to observe, persuading all his
adherents, of whatever age they were, to serve one another for
love, to bear one another's burdens, not to abhor any menial
work, but cheerfully to engage in humble services, embracing that
rather which contained less of honour and more of trouble and
hardship. Thus this holy custom and approved virtue increased among
them ; and like any one of the Brothers, Florentius devoted him
self during his week to service in the kitchen, and would there
help with all humility, or promptly and cheerfully fulfilled what
ever things were enjoined him by the cook. For all were ardent
to discharge the more servile operations ; and to labour for
the Kingdom of God was thought a delightful rest. The good
Father and sweet master, Florentius, wishing to afford a good
example to his inferiors, held himself ever ready to take his turn
in the kitchen. To whom a certain neighbour of his said :
'-Why, good master, do you occupy yourself in the kitchen?
Have you no one who can do that for you ? Would it not be

230 THOMAS A KEMPIS.

better that you should go to church, and that another should
cook for you ? ' To which Florentius replied : ' Ought I not rather
to aim at having the prayers of all the others, than. only my own?
For whilst I am in the kitchen all the others are engaged in pray
ing for me. I hope, therefore, to derive greater benefit from the
prayers cf others who are in the church, than if I prayed alone.'
Thus by his words, and by his example as well, he edified all ; not
seeking what would be most pleasant to himself, but what was
useful and exemplary to others. Whenever he used to eat with
the Brethren, he, with his own hands, placed the first dish before
them ; and grieved very much at this that, infirmity preventing
him, he was not able to be daily present at the meals of the
Brethren. And for the above reason he used to eat alone with
his cook in the kitchen, having a little table soberly prepared,
because the weaknsss of his stomach did not permit him to take
solid food. I, though unworthy, adds a Kempis, being invited by
him, have often prepared his table, and have brought the modicum
which he asked for from the pantry, and rejoicing, I have ministered
unto him with much cheerfulness.1
In showing how diligently Florentius employed his time,
and how he would seek out opportunities for benefiting the
Brethren, a Kempis makes some suitable reflections which
it would be a pity to overlook, as they inculcate the faith
ful use of time as most consistent with advanced piety.
O first in morals, he says, and worthy to be remembered by
all the devout, the most pious Florentius was never willingly
found idle, but endeavoured to spend precious time fruitfully,
taking care by every means not to eat his bread for nought and
without labour, though he was beneficed. What he learned and
received from his venerable Master, Gerard, he diligently ob
served ; whose opinion it was, that no one should be received into
the Congregation unless, according to the dictates of St. Paul,
he would labour with his own hands. For sanctified labour is
most useful for all spiritual progress. By it lasciviousness of the
flesh may be subdued; and the mind, freed from rambling
thoughts, may be more quickly curbed. By this holy activity
hurtful ease is removed, and frivolous conversation arising from
idleness is more easily restrained. And since the opportunity
for light talking is taken away, labour will progress in the hand,
and he who shall have been a faithful labourer will always be the
1 Vita Florentii, chap. xiii. i, z.

ALWAYS WELL EMPLOYED. 231
richer in good things. By this also the necessities of the Brethren
may be wisely provided for, and the miseries of the poor more
plentifully succoured. For that charity is more pleasing to God,
and shines more brightly, which proceeds from the sweat of the
brow, and being sought for in honest labour, refreshes the in
digent. Therefore, the art of writing books, which is more suit
able to clerics and can be more quietly practised, was quickly
learned by the Brethren of his house, and generally introduced for
the preservation of the common good. The venerable Father
Florentius himself, that he might not bear the empty name
of Rector, but by the exhibition of labour commend the priestly
office, gave a bright example to the writers, by polishing the
parchments, and by ruling and arranging the four-fold sheets
(quaterniones). Though he knew less how to write well than
others, still in pieparing the necessary things, he assisted as many
as possible with his own hands — consecrated with holy oil.
It is rather amusing, observes a writer commenting
upon the above passage, to see the scant measure of praise
which Thomas a. Kempis, the first copyist of his time,
awards him. But Florentius by his example teaches us
to do what we can in the way of duty, though we may be
less proficient than others, and not to cease from labour
because we cannot do so well as others. But, proceeds
Thomas : —
Sometimes when it was necessary, and leisure time afforded ,
he would, with a companion he had selected, carefully read and
correct the books already written, or would compile from the
Holy Scriptures some notable devotions for the consolation of
the Brethren, and for their exercises in private. For he was
greatly pleased and delighted when he had done something useful
during the day for the common good, knowing that this would be
most pleasing to God. But besides the multitude of clerics flock
ing to him, when the fame of his goodness more widely resounded,
he was sought after by many strangers, and by religious and learned
men. Therefore, for the health of souls it behoved him to apply
himself to higher matters, and frequently to abstain from personal
business and private studies, and to prefer spiritual gains to
temporal advantages.
So many sometimes, writes Thomas, stood before his chamber
door for the sake of consulting him — desiring to speak to him, or
to confess their secrets to him as to a holy man— that scarcely a

232 THOMAS A KEMPIS.
passage was left to him for going out, scarcely time for saying the
' Hours,' and fitly attending to the requisite necessities of the
body. Yet he left no one disconsolate, but either extricated the
incontinent man, or granted to the petitioner another opportunity
of free access to himself, according to his wish. It often hap
pened when he began to read his ' Hours,' so many interrupted
him one after another, that he was unable to finish the Psalm
which he had begun. Lest through weariness he should cease to
open the door to one who knocked he would say to himself :
' Still once more, for the sake of God.' And this he often re
peated and long continued, overcoming from brotherly love the
disturbance and want of quietude by patience.1
Imbued with the spirit of his heavenly Master, Who
went about doing good, Florentius was indefatigable in
good works, and his attention to the poor and afflicted is
especially to be noticed. Thomas a Kempis thus further
speaks of his abounding charity.
Among other works of piety, the virtue of compassion con
spicuously flourished and increased in the heart of the pious
Father, which was manifested and fulfilled in the frequent be
stowal of alms to the poor and to strangers. Whence it may be
deservedly said of him : ' He hatlt dispersed abroad, he hath given
to the poor, his righteousness remaineth for ever.' 2 For Florentius
was the most loving father to the poor, the very sweet consoler of
the afflicted, and the most compassionate visitor of the sick. Full
of the Spirit of God he possessed, together with the milk of pity,
the wine of zeal and fervour, nourishing the infirm with the oil of
compassion ; and though holding their passions and vices in great
abhorrence, he exercised both great judgment and discretion in
his time.
Often did he send food from his own table to the needy and
feeble ; and any kind of sustenance sent in love to himself, he
imparted with alacrity to others more in need. He also kept the
names of the poor in writing, the care of whom he enjoined upon
one or two of the Brethren, that they might procure for them be
coming hospitality, or help towards bearing their expenses. There
were at that time certain honourable God-fearing men, living in
Deventer, who exhibited a good conversation according to the
counsels of Florentius ; also certain rich and devout matrons,
given to deeds of compassion, who, diligently frequenting the
Church of God and honouring His priests, freely bestowed at the
1 Vila Florentii, chap. xiv. I, 2, 3. ' Ps. cxii. 9.

HIS REGARD FOR THE POOR AND AFFLICTED. 233
request and urgency of Master Florentius much beneficence upcn
the poor clerics who served God. So pious and so beloved by
all was this humble vicar of Christ, that if he asked anything for
any poor man, he quickly obtained his request. He made him
self as affable to the friendless and to strangers, as if they were
friends and kinsmen of his own, asking whence they came, what
were their names, and begging that they would sometimes come
and visit him.
This distinguished lover of chastity did not withhold his be
nevolence from little children and young people, striving to
preserve their natural innocence and purity : but with pious words
instructed them to love Jesus and Mary, persuading them to
continue innocent, that being made like unto the angels of God,
they might sing in heaven the song of the virgins. To the sad
and tempted, he showed himself cheerful and full of comfort ;
so that if any one had been hurt, or was troubled, and having
come to see him, and spoken a little with him, he was soon
pacified and consoled, and returned to his own affairs with joy.
This, remarks Thomas, I have very often experienced in my own
case, and noticed in my companions, the Devotees, who were in
structed by his counsel, and taught in the school of Christ with
the best lessons. Nor did he even shun the leprous, or those dis
figured by any deformity of body, but took care to demean him
self with greater clemency to such abject persons, knowing that
this pleased the Creator the more, and would be more glorious for
himself, because he did not regard the vileness of the person, but
the ties of nature, and the image of God in man.
I have seen a one-eyed man, Thomas writes, and a lame man
converted by him, and afterwards made approved men. I have
also known a certain leprous man abiding outside the walls of
the city, allowed to approach the man of God, for the sake of
devotion, and to speak familiarly with him ; and many persons
seeing this very thing, wondered how he could sit so humbly be
side the leprous man. To whom also he directed drink to be
given, and special compassion to be bestowed, whom, after more
words of holy consolation, he dismissed to his own house, to re
turn thankfully with his companion.1
As Thomas a Kempis has many other matters of
interest to relate respecting Father Florentius, and as the
present chapter has already been extended to a considerable
length, further particulars will be reserved to the following
chapter. 1 Vila Florentii, chap. xv. 1, 2, 3, 4.

234

CHAPTER IX.
The life of Florentius by a Kempis continued — Further instances of his kind
services to the poor, and especially to the afflicted — The severe discipline
he exercised over himself — Often brought nigh unto death — The Vision of
Angels on one of these occasions — The house of Florentius brightened
by the exercise of Christian virtues — His patience, courtesy, and affec
tion towards all men — His exhortations respecting spiritual perfection —
His collations and the influence of his discourses — His understanding in
the Scriptures — The discreet use of his words in talking with those in
the world — The Three Temptations which he said beset Devotees —
His sending forth pious Brethren to divers places for the restoration of
the Religious Life — The success of these missions — Friends who aided
the work — His death and interment — A selection of his choice
sayings.
In continuing the account which Thomas a Kempis gives
us of the life of Florentius, it must be borne in mind that
he represents him to us in all the fervour of his devoted
admiration and loving affection for him. And though he
draws in glowing terms a most lovely and exalted picture
of his sanctified life, it was not to be wondered at when we
consider the contrast which he exhibited to others who pro
fessed a religious life, how much he influenced others
for good, and how conscious they were of the deep sin
cerity of his religion, and of his unwearied endeavour to pro
mote a revival of true Christianity. Even making some
allowance for the enthusiasm of an attached disciple, he was
one that seemed to the eye of a Kempis to be as free from
earthly blemish as mortal man could be, a true follower of
the Lamb of God. He had seen many excellent and pious
men, but there were none who surpassed him, or who was so
peculiarly Christ-like in all respects, or was so replete with
Christian graces as his beloved Father in Christ ; and as
long as ever he lived the recollection of him and the odour

HIS KIND ATTENTION TO THE SICK. 235
of his sanctity were as sweet as they were refreshing to his
soul. Most anxious was he that all the Faithful in Christ
in other places and in future generations should know and
learn something about him, and be edified by the records
which he gives of his exemplary life.
Proceeding to give further particulars of his kind ser
vices to the poor and afflicted, and pointing out a variety
of ways in which he manifested a real interest in their wel
fare, a Kempis says : —
But since, according to the teaching of Divine Scripture, ' God
loveth a cheerful giver,' it pleases me to relate something more
concerning the remarkable compassion of this most clement
Father to the poor, the ulcerous, and deformed, who had not the
solace of friends. This most pitiful Father of the poor, then,
daily received alms for the pious use of the mendicants, and
every year, on the Feast of the blessed Pope Gregory, was
accustomed to invite twelve poor scholars to dine with him, in
honour of St. Gregory, because he had read that the blessed
Gregory had twelve poor persons every day. And I, by his
authority, have brought to his house at the hour of dinner certain
poor men mentioned to me by name And these being refreshed
with food and drink returned to their places with cheerful hearts,
praising God for the kindness received, and giving great thanks
to their liberal host, Florentius, and his Brethren. Then was
plainly fulfilled what is said by the Psalmist, and is sung by
many religious persons before the benediction of the table : 'The
poor shall eat and be satisfied, and they that seek the Lord shall
praise Him.' l
Also in the month of May, when the wild herbs are especially
valuable for medicaments, the pious Father was not forgetful of
his poor. Knowing that many were feeble, afflicted with scurvy,
and ulcerous, he caused them to come to his house on an ap
pointed day at a certain hour for medicines and for a bath to be
taken in warm water with fragrant herbs. And for whom he
prepared, when well bathed and washed, a little bed very clean,
for thoroughly clearing away their perspiration. A little cup of
something being given to invigorate them, and a word of consola
tion, they went back with great joy to their hospices, mutually
conferring among themselves, and saying, ' How good is that man
1 Ps. xxii. 26.

236 THOMAS A KEMPIS.
Florentius, and how good are those Brethren dwelling with him,
who freely give us such things for God's sake ! '
On a certain occasion during Lent (Quadragesima), at a time
when things were somewhat dear, and the poor mendicants were
oppressed with want, many fled for solace to the compassionate
Father Florentius, hoping to find some help, since no one was
accustomed to depart from him empty, no one unconsoled. In*
such a crisis as this, therefore, this father of compassion, distressed
by their hunger, grieved much ; and having taken counsel with
his Brethren, he sought out the best means for relieving the devout
poor, who were so straitened in their circumstances that they had
neither money in their purses nor bread in their- satchels. Then
the Brethren were unanimously incited to succour the crowds of
poor, especially in so sacred a season as ' Quadragesima,' when
the days of penitence are observed, and larger tributes of pity
ought to flow to the poor, demanding bread with many prayers
for God's sake, as it is read in Isaiah : ' Break thy bread to
the hungry, and take the poor and the wanderers to thy house.
When thou shalt see him naked that thou cover him, and shalt
not despise thine own flesh.' ¦ They therefore firmly resolved to
deprive themselves of something, and to contribute more plenti
fully to the poor ; moreover, they determined to add one hour
beyond the accustomed time of their labour, daily, throughout
the whole of 'Quadragesima,' for the poor; and whatever they
might gain in that hour by writing, to deliver this, when collected
together, to an overseer of the poor, that he might afterwards buy
the necessary food and administer it faithfully to the needy. The
same was done in other houses, where certain Brothers, writers,
and officials, sacrificed the emoluments of their labours in alms
to God, willingly depriving themselves, and happily recruiting the
poor. And who shall worthily set forth all the compassion of this
most propitious father to the poor and to strangers, but chiefly
towards the simple and devout servants of Christ ?
Though all be silent, writes a Kempis, yet will I not hold my
tongue, but will for ever sing of the benevolence of Florentius,
because with indisputable fidelity, I have myself, whilst living with
him, proved by experience for a period of seven years the great
ness of his goodness. Truly with the blessed Job, he was ' a foot
to the lame, an eye to the blind, a hand to the needy, a staff to
the weak, a solace to the fallen, a garment to the ill-clad.' 2 One
poor person rejoiced for the alms given him, another for the coat
1 Is. Iviii. 7. " Job xxix. 15, 16.

THE SEVERE DISCIPLINE OF HIMSELF. 237
prepared for him ; one carried away a cloak, another a hooded-
cape, another received shoes, another stockings, another a girdle
and socks. Another rejoiced that he had obtained books, another
pens, ink, and paper. Each joyful for their particular gifts, con
fessed that they had obtained from Florentius not only an emolu
ment for the body, but also a remedy for the soul. The frail
tongue is not able fully to express his virtues and deeds of charity
because his behaviour and that of his Brethren surpass human
judgment. Truly I fear not to say, concerning them, what is
written of Apostolic men : ' Their good works remain with their
posterity, and all the Church of the saints shall tell of their alms.' '
Thomas a Kempis having described the good esteem
in which Florentius was held by the laity as well as the
religious of all degrees, and given several instances of his
humility and his charity, now informs us of the severity of
his early abstinence and consequent sickness and feebleness
of body. It is much to be deplored that good men in their
excessive zeal to keep under the body are sometimes car
ried to extreme lengths, so that they weaken themselves,
and are incapacitated for doing the work God has given
them to do for Him. Those who are Christ's will mortify
the flesh with the affections and lusts ; but yet it must be
tempered with discretion and prudence, else they destroy
one of God's best blessings, that of health, for which every
good man should daily give God thanks. The Church's
rule in this matter is ' to use such abstinence, that our flesh
being subdued to the Spirit, we may ever obey His godly
motions in righteousness and true holiness to God's honour
and glory.'
There are many who fare sumptuously every day, and
have always a full table to go to who would find a great
advantage from occasional abstinence and fasting ; more
over, since we have the implied injunction of our Lord,
as well as His example, it ought in some measure to be
generally observed ; but the account which Thomas
a Kempis gives us of Florentius shows how necessary it is
that this severe exercise be kept within due bounds, and can
not be alike observed by all. For though the latter mani-
1 Eccl. xxxi. 11.

238 THOMAS A KEMPIS.
tested the thorough earnestness of his religion by the severe
subjugation of the flesh, yet one cannot but feel that, had
he but practised this exercise in moderation, his life might
in all probability have been prolonged, to the furtherance
of true religion, the glory of God, and the salvation of
souls. No one, therefore, must be more unmerciful to his
own body than to the beast that carries him or is employed
in his service. The latter he would subject and control for
use, but he would not so starve or disable the animal as to
unfit it for doing its proper work in after life. He would
keep up its natural strength while he still curbed it. And
such, in like manner, is the care that should be taken in all
the discipline we undertake for the subjugation of our
corrupt nature. It is probable that this view of the
question was taken by a Kempis himself. His language
seems to imply it. It certainly was shared by the leaders
of the Brotherhood afterwards, as we shall show, who put a
restraint upon too extreme an observance of fasting, and
would only allow those to practise it who were strong
enough to endure it, lest it should become hurtful to their
health. But we must now hear the account given by our
author of the austerities practised by this earnest man.
The ardent and devout servant of God, Florentius, at the out
set of his career, in order to subdue the lust of the flesh, too
rigidly chastised his body with fasts and vigils, not sufficiently
heeding the debility of his constitution ; but in the ardour of his
spirit so attacked the domestic enemy, that by the weight of his
rigour he destroyed a citizen hitherto necessary and faithful to
him ; because he abstained not only from things unlawful and
superfluous, but deprived himself of many actual necessaries, so
that for the most part he had lost the desire of eating, and had no
taste for discerning food. Whence it once happened that in the
absence of the cook he entered the cellar, and drank oil from a
certain vessel instead of beer ; nor was he able to tell the differ
ence, until the cook inquired from which vessel he had drunk,
and then knew that he had made a mistake. At another time in
a certain monastery a small quantity of wine was offered to him
to drink for the sake of his infirmity, and from the reverence which
the Brethren had towards him. And when he had tasted a little
he said to a by-stander : ' How sharp and bitter you have made

PRAYER FOR HIS RECOVERY ANSWERED. 239
your beer.' And the Brothers wondered that he distinguished not
wine from another liquor. He ate, therefore, oftener as if with
out taste, and rather from necessity of nature, than for the appe
tite of the palate or the sweetness of any food.
I went sometimes to visit him in his room, writes a Kempis,
where he used to sit feebly on his little couch, and I have greeted
him kindly, grieving much on account of his infirmity. And
Brother James of Viana, who then waited on him, would bring
him a certain sort of food (comfortativis), saying : ' This is a good
kind of food ; taste a little. Does it not taste very well ? ' Then
he would answer in my hearing : ' A crust of bread would taste
better to you, than that does to me.' Although he was so com
pletely debilitated, and compassed with so many infirmities of the
body, yet did he not cease from the work of God and the loving
gain of souls ; but when he could bear men to approach him, he
gave the admonitions of salvation with renewed earnestness to
those seeking for it, and so much the more sweet was it, the more
they knew that he was beloved of God, and like precious gold
was tried in the fire by various infirmities.
The account then goes on to show how he bore his
affliction ; how many prayers were offered up for him by
the Devotees for his recovery, and how often God heard
their prayers. Thus we read : —
When, therefore, he suffered frequent pains of body, he
earnestly endeavoured to return thanks to God. because ' the
sufferings of this present time are not worthy to be compared
with the future glory of God that is to be acquired.' Therefore
he patiently bore the rod of the Lord which was laid upon him,
regarding it as a medicine for the soul, as a sign of love, accord
ing to that apostolic saying, ' Whom the Lord loveth He chas-
teneth, and scourgeth every son whom He receiveth.' But the
gracious Lord, wishing to show how much the proved virtue of
his sons pleased Him, and how greatly the prayers of the devout
prevailed, often took pity upon his beloved priest, in his extreme
necessity, when his recovery by human means seemed to be des
paired of by the doctors. Nevertheless, he placed his whole
trust in the Lord, who raiseth up in safety those who mourn.
Therefore as often as any grievous infirmity attacked him, word
was sent to the neighbouring congregations of Brothers — clerics
and sisters — that they should all urgently pray for him every day,
that God would yet spare him, by lengthening his life for die
salvation of many, lest the devout should have sorrow upon sor-

240 THOMAS A KEMPIS.
row, if they should be deprived of so loving a Father, and so
necessary a Ruler.
I was sometimes, says a Kempis, the messenger to communi
cate this matter, saying to the Sisters : 'Pray for Master Floren
tius, because he is seriously ill.' And behold ! the merciful Lord,
Who despises not the prayers of the poor, but gladly listens to
the supplications of the humble, restored health to His dear and
faithful servant, that he might make known His power to the sons
of men.1 A Kempis then alludes to the visits of Everard Eza,
cur6 of Almelo, ' a great master in medicine,' of whose
conversion by Gerard, and his subsequent devout and bene
ficent career, his love for the Brotherhood, and other fol
lowers of Christ, as well as his deep regard for Florentius,
mention has been already made. The good physician was
accustomed to come frequently to see Florentius, his inti
mate friend, during his periods of sickness, and tried various
remedies for his recovery, and often with great success ; for
he many times did him good, Thomas tells us, and ofttimes
cheered and consoled the sorrows of the Brethren, who
loved him very much, and always gladly welcomed him,
by the confidence he entertained of expected health. But
he was wont to say to the attendant that ' he had more
confidence in God than in the art of medicine, because it
was beyond human power that this man could live so long
with such a debilitated body ; and unless a special grace
preserved him, and the prayers of many were made for
him, he would quickly die, or would even have been dead
long ago. It is a good thing, therefore, to pray faithfully
for him, because his health specially rests upon the Divine
favour.' Thomas a Kempis then relates a singular vision which
Florentius had during one of these seasons of serious ill
ness. There is always something mysterious in such.
visions, something that cannot be accounted for, something
that cannot be explained, cannot be fathomed. Instances
of such experiences have been too well authenticated, or
1 See Psalm cxlv.

THE VISION OF FLORENTIUS. 241
vouched for by persons of approved veracity, that it seems
impossible to doubt the truth of some of them. And the
only conclusion that we can come to is that which poets
have frequently alluded to, that there are more things in
heaven and earth than men dream of ; that there is another
world around us, and in which we even live, but which we
cannot see with our mortal eyes, or have any perception of
by our natural faculties, and this is what the Bible plainly
and repeatedly reveals to us. But nevertheless it is only
rarely, often at times when the body is weakened, and
verging on the borders of the other world, that the curtain
which hides the invisible from mortal view is momentarily
lifted, and a glimpse is given of things beyond, which our
natural faculties cannot reach. One of our poets alludes
to this, when he says : —
The soul's dark cottage, battered and decayed,
Lets in new light through chinks that time has made :
Stronger by weakness, wiser men become,
As they draw nearer their eternal home,
Leaving the old, both worlds at once they view,
And stand upon the threshold of the new.
The account given by Thomas of what happened to
Florentius when he was once apparently nearing death is
thus for the most part recorded : —
Among other times of the year when he was wont to be more
seriously and frequently ill was during Lent, on account of the
Lenten food not being sufficiently suitable and nutritious. For
though he was then more feeble in body, yet did he offer himself
with a more cheerful mind to the undertaking of the fast. Once
did he grow so feeble through total fasting — his stomach being
already too much weakened — that it was scarcely expected that
he would live until Easter. But the devout Brethren did not
cease to cry out in their prayers to the Lord for him : for again
with multiplied intercessions they entreated the favour of the
Lord, which they had already experienced. For when every
human help was failing, they the more resorted to the very power
ful solace of God.
When, therefore, the fast had been completed, and the glori
ous' Feast of the Resurrection of the Lord had begun, and the
chosen man of God, Florentius, was resting quietly on his little
VOL. I. R

242 THOMAS A KEMPIS.
bed, overcome with sweet sleep, behold in that most sacred
paschal night he was deservedly consoled and comforted by an
angelic vision. For he saw two angels appear to him, of whom
one stood at the right hand of the bed, and the other at the left.
The one elevated his hand on high, waving it over the head of
the sleeper, as if he were going to strike with a sword ; but the
other immediately withheld the blow of the striker, and prevented
him, saying, ' Do not strike, for he shall yet live, and shall not
die.' Being astonished at this vision from Heaven, and as if
resuscitated from death to life, he awoke wonderfully comforted
in the Lord, and calling to his servant, who was sleeping not far
off in the room, he said to him confidently, ' Arise and prepare
something, that I may eat to-day. I feel that I am better, and
we must feast together in the Lord.' Then full of great joy, the
attendant hastened to prepare what was commanded. And all who
heard wondered and rejoiced, that he who just before they feared
would die, had begun so quickly to be convalescent.1 This vision
he afterwards made known to his uncle, the Canon of St. Mary's
in Utrecht, who most cordially loved him ; not, however, men
tioning that the vision had occurred to himself; but that it was
revealed respecting him to some one who was still living. On
hearing which his uncle greatly and heartily congratulated him,
and blessed God, because He had sent His angel and restored
him to health, from the jaws of death. The most celebrated
Florentius lived many years after this, to the comfort of all the
devout — clerics as well as laics — who came to him from various
places and countries for the remedies of their souls ; and to
whom the man of the Lord, both by word and example, was pre
eminent in the great leadership of a holy conversation, with all
the Brethren assembled in the House, to the praise of the omni
potent God.2
There is another vision or singular dream mentioned by
Thomas a Kempis shortly after this, which a young mem
ber of the house had, and which is here related because it
occurs in the life of Florentius, and refers to the com
munity over which he presided. There is a preface to it
1 The author of the Tmitatio had evidently in his mind such a circumstance
as this, with others of a like nature, when addressing God he says :  ' Where
fore I here offer and present unto Thee the rejoicings of all devout hearts,
their ardent affections, the raptures of their minds and supernatural 'illuminations
and heavenly visions,' &c. — Book iv. ch. xvii.
2 Thorn, a Kemp. Vita Florentii, chap. xix. I, 2, 3.

THE GODLY BEHAVIOUR OF THE BROTHERS. 243
of an eulogium on the Institution where he himself re
ceived so much good. It is as follows, given almost en
tirely in the simple and familiar style of conveying in
struction which a. Kempis adopts.
The congregation of Brothers in the house of the Reverend
Father Florentius, so very pleasing and acceptable to God, being
gathered together for the glory of God, shone forth with great
virtues, and stood adorned with actions of sublime merit. There
humility, the chief of all virtues, was cultivated from the greatest
to the least, making of an earthly home a paradise, transforming
mortal men into celestial pearls, as living stones to be glorified in
the temple of God. There, obedience, the mother of virtues, and
the lamp of discretion, flourished under so great a discipline, that
it was the highest wisdom to obey without delay, and was ac
counted a fearful wickedness to neglect the advice or the least
word of a Senior. There, love to God and one's neighbour
burned so brightly, inwardly and outwardly, that the hard hearts
of sinners, having heard their holy discourses, were dissolved in
tears ; and those who came cold were inflamed by the heat of the
word, and departed joyfully, taking care not to sin for the future.
There, the armour of spiritual warfare glittered valiantly against
every vice, and old men and young men learnt to contend bravely
against Satan, their own flesh, and the deceitfulness of the world.
There, the memory of the old Fathers, and the glowing conversa
tion of the Egyptian monks,1 which lay in the earth as if half-
1 Let the reader peruse the book called The Hermits, written by the Rev.
Charles Kingsley, especially the life of St. Antony, and that of St. Paul, the
first hermit. Kingsley's words sound very like a description of ' the Brothers
of Common Life,' for he says, ' It was discovered about the end of the fourth
century, that the mountains and deserts of Egypt were full of Christian men
who had fled out of the dying world, in the hope of attaining everlasting life.
Wonderful things were told of their courage, their abstinence, their miracles,
and of their virtues also ; of their purity, their humility, their helpfulness and
charity to each other and to all. They called each other, it was said, Brothers;
and they lived up to that sacred name, forgotten, if ever known, by the rest
of the Roman empire. Like the Apostolic Christians in the first fervour of
their conversion, they had all things in common ; they lived at peace with
each other, under a mild and charitable rule ; and kept literally those com
mands of Christ which all the rest of the world explained away to nothing.
' The news spread. It chimed in with all that was best, as well as with
much that was questionable, in the public mind. That men could be brothers,
that they could live without the tawdry luxury, the tasteless and often brutal
amusements, the low sensuality, the base intrigue, the bloody warfare, which
was the accepted lot of the many ; that they could find time to look steadfastly
at heaven and hell as awful realities, which must be faced some day, which
R 2

244 THOMAS A KEMPIS.
dead, returned to life and raised the condition of the clerics to
the model of highest perfection according to the primitive order
of the Church. There, was heard the devout exhortation of
spiritual training ; and amid daily meditations, the sacred and
painful passion of our Lord Jesus Christ was very frequently and
lovingly commemorated and eaten ; from the devout remembrance
of which the salvation of the soul is known to proceed, and is
availing to heal the deadly bite of the serpent, to soothe the
suffering mind, and to lift up the torpid soul from earthly to
heavenly things by the imitation of the Cross.
When, therefore, the ardour of great devotion for divine bless
ing was renewed, and was kindled in the hearts of many, and
that holy Congregation, instructed by the example of the Reverend
Father Florentius to the perfect contempt of the world, was ad
vancing always to something better, the loving God, who bestows
His blessing and favour on the humble, ceased not to refresh with
holy consolations and internal joys those who faithfully served
Him. And to offer something from many instances, I will briefly
narrate one vision to them, which God the Knower of all secrets
deigned to manifest over this house blessed with heavenly
unction. A certain devout disciple of those recently established by
Florentius was one night greatly terrified by an unwonted vision,
at which he well-nigh expired, but in the end was made joyful by
the wondrous power of God. When he was resting in his place,
behold ! a very strong wind from the north arose, and a most
dreadful tempest struck the whole earth, as if the terrible day of
the last judgment for all flesh was now nigh at hand. Frightened
by the horrible tempest the young man began to think whither he
might fly, and where he might turn from the presence of the
terrors of the Lord. Taken in this straight, he looked again
towards heaven, and behold ! the sign of the cross appeared
clearly in the air, representing the Author of human salvation.
Seeing, therefore, this holy image of the Crucified, with expanded
hands pierced with nails hanging in the air, by whose rays the
world was illuminated, presently that storm ceased. And the
cross proceeded until it stood over the house of Florentius, in
which were dwelling holy servants of the cross, and the true de-
had best be faced at once ; this, just as much as curiosity about their alleged
miracles, and the selfish longing to rival them in superhuman powers, led
many of the most virtuous and most learned of the time to visit them' and
ascertain the truth ... In Rome itself the news produced an effect which,
to the thoughtful mind, is altogether tragical in its nobleness.'— Introduction,
pp. 9, 12.

THE PATIENCE OF FLORENTIUS. 245
spisers of the world. At whose arrival and presence the entire
house, as if going to meet the Saviour, was lifted up from its
foundation into the air above the earth, and, reverently inclining
on one side toward the cross, returned to its foundation. But
the image of the cross proceeded and stood on a wall near the
entrance of the house, through which the brethren daily passed.
Having seen these things, the youth with expanded hands began
to pray towards the cross, and to beg for protection from the
wrath of the terrible judgment. He was immediately taken up
from his place, and brought within the door of the house of
Florentius, as into a place of security beneath the wings of the
Crucified. Then being exhilarated, and as though saved from
every strait, he was stirred with ineffable joy. And greatly won
dering, he returned thanks to God, who had vouchsafed to him
the honour to reveal such things to these devout Brothers, to
whom thenceforward he studied to adhere, and ever to venerate
the life hid with Christ.1
Without making any remarks upon the nature and
peculiarity of this vision or dream, it is sufficient to point
out the impression which it left upon the minds of the
Brethren with regard to the House or Community where
they lived. It was a parable to them of the safety and
blessedness of the condition in which they then dwelt.
And it was something more to them : it was a testimony,
a happy assurance that if they would persevere in that
holy, self-denying course of life which they had chosen,
looking to Christ as their Saviour, and following in His
blessed steps whilst they lived, they never need to fear the
coming of That day of wrath, that dreadful day,
When heaven and earth shall pass away.
Thomas a Kempis proceeds to give us some details of
the patience, the courteousness, and affection which Florentius
exhibited towards all. One anecdote which he relates,
illustrative of his unselfishness, which lies at the bottom
of all true goodness of souls, is this : —
A certain Councillor, emboldened by worldly craft, did not fear
to molest the man of God, Florentius, but impudently endea
voured to deprive him of his Benefice, thinking, perchance, that
1 Thorn, a Kemp. Vita Florentii, chap. xxi.

246 THOMAS A KEMPIS.
no one would oppose him, or would reply in behalf of the Vicar
of Christ, because he seemed so devout and meek under injuries.
Being summoned therefore to the trial that he might reply to the
adversary concerning the complaints urged against him, Floren
tius neither used long arguments nor any elaborate discourse, but
in a brief and humble answer, thus spake, ' If you have better law
than I have, hold to it, in the name of God.' At this the by
standers wondered, and those present were edified by the words
he had spoken. But one of the Canons being zealous for the
man of God, not enduring that a just and innocent man should
be oppressed, said to him : ' Why do you speak thus, O beloved
Florentius ? Do you not care more than this for your prebend ?
Indeed the man shall not have what he seeks, but we will plead
for you, that you may keep what, by good right, you possess.'
Upon hearing these words the adversary was silent and withdrew,
having got nothing. They knew well, from the greatest to the
least, that the faithful and devout Florentius was a worthy priest
of Christ, by whose life and doctrine many were drawn to a con
tempt of the world. For from among the great and wise of the
earth, he made many humble and faithful Brethren, who, being
fully instructed, he prepared for a religious state, and for the honour
of the priesthood, the sevenfold grace of the Holy Spirit increas
ing in them.
But, continues a Kempis, he regarded that as his greatest
gain, and as a peculiar joy when he had shown to anyone the way
of eternal salvation, and had recalled him from his sins to con
tinence. He was therefore revered by the worldly, honoured by
the noble, and most tenderly loved by the good and devout. His
sincere life, his perfect love to God, his love to his neighbour,
his liberality to the needy, his honourable behaviour to the citizens,
his kindness to the afflicted, had made him much beloved by all.
Wherefore a certain individual said concerning him, ' There is no
religious person whom I so greatly love, nor whom I so greatly
fear, as Master Florentius, whom I regard as an angel of God.'
But he himself by no means gloried in his own reputation, but in
the conversion of men, and the progress of the Brethren, whose
number was daily augmented — the Lord conferring His grace
more largely from day to day. Hence his name and the tidings
of his good fame reached foreign states,' and he was much admired,
so that not only those present but those that were absent extolled
him with high praises. But he neither regarded nor counted as
ought the human praises bestowed upon him ; on the contrary,
he esteemed them as worthless, and slighted them. For, on one

HIS EARNEST ADMONITIONS. 247
occasion, having briefly read certain letters commendatory of him
self, which had been forwarded to him, he threw them aside, say
ing : ' Is there nothing else that they can write about ? It would
have been better if they had been silent concerning this.'
s.
A Kempis records something also respecting the devout
exhortations of Florentius on making spiritual progress,
which were addressed to those at a distance as well as to
those nigh at hand, and he shows us how highly esteemed
they were. The glance which Thomas gives us of these
exhortations is well worthy of notice ; and we should bear
in mind also that he participated in them, and was profited
by them. He says : —
The distinguished and vernal flower of the priesthood, Floren
tius, the fervid zealot of souls, not only had a care for the Brethren
at home, but also endeavoured to plant the seeds of the Word of
Salvation in other neighbouring Congregations of the clerics,
making sometimes a ' collation ' of devout exhortation himself, or
through some other suitable Brother of his House, for the preser
vation of mutual peace and charity. On his arrival all .the in
habitants rejoiced, desiring to hear the holy words from the mouth
of this priest of God. For the Holy Spirit spake through him to
the consolation of the timid flock, who were ready to obey him
with alacrity and devotion.
He used to speak in a certain admonitory address, after this
manner : ' Every one of you ought daily to propose to himself
earnestly to amend his life ; to enter on a new struggle against his
temptations and vices, the more bravely endeavouring to conquer
those which molest him most, and even to use violence towards
himself for Christ's sake ; because " the Kingdom of Heaven
suffereth violence, and the violent take it by force." It is useful,
also, sometimes to unfold to some discreet Brother, experi
enced in the way of the Lord, one's infirmities and perplexities,
and not to lean on one's own judgment, but rather to trust to
another, and humbly to accept advice, and willingly to follow his
Rector, because this is a great relief to the newly converted, and
a good sign of spiritual advancement. He who thus purposes to
serve God, to diligently amend his whole life, and to guard him
self from every sin, by this means acquires more, and becomes
the more acceptable, than if he should feed a hundred poor per
sons, and not have such a method of restraining himself; because
the greatest gift which a man can offer to God is the good and

243 THOMAS A KEMPIS.
perfect will to serve God all the time in which he shall live. Such
a one cannot die badly, so long as he shall stand to the resolution
he has made. And when he shall die, I believe he will be in a
state of salvation, and will find mercy because he had a good
purpose, and his good will shall be reckoned to him for merit
instead of perfect work, as the holy David confesses, " Thou, O
Lord, hast crowned us with Thy good pleasure as with a shield." ' '
Many other consolatory things, continues a Kempis, he used to
speak for the confirmation of good young men, who from diverse
parts had congregated thither, having leisure not only for study in
the school of literature, but for spiritual attainments also in the
school of Christ.
Some of them were wont to record in their tablets or writing-
books the words of the man of God, and with much fervour took
great pains to make them known to others who were absent,
handling among themselves the divine expressions much more
readily than worldly people are wont to recite scurrilous things.
Concerning deep questions and subtle things, and intricate mat
ters, he was altogether silent, knowing that these afford little
edification to devout minds, frequently hinder compunction
of heart, and subvert the hearts of the innocent, as has been
experienced in the case of many, who, scrutinising curious points,
and leaving the plain and humble way of Christ, have precipitated
themselves into many pit-falls and errors.
When a certain learned monk objected to a certain Carthu
sian, that their Order had leisure for solitude and quiet given them
for their own salvation, but that they seemed to produce scarcely
any fruit in the Church of God, that good religious man replied
right prudently and courteously, saying, ' We would willingly do
what you do, preach and teach. But we believe that men are
more easily persuaded to a contempt of the world by the labours
of penitence, than by fine discourses and wandering about to
many places.' A certain Jew, converted to the faith, hearing of
Florentius's fame, desired to discuss with him questions concern
ing the ancient Patriarchs and Prophets, for it seemed to him that
Florentius was well versed in the old law and Hebrew Scriptures,
and was accordingly called Rabbi by many of the Jews. When,
therefore, he came into the presence of the man of God, the
latter received him courteously, listened patiently to him, treated
him kindly and charitably, persuading him to retain a sincere
1 Psalm v. 12. In the Bible version we have 'compass him;' in the
Prayer Book it is ' defend him ; ' but in the marginal reference we have,
' crown him,' which is thought to be more expressive of the Hebrew word.

INFORMATION RESPECTING COLLATIONS. 249
faith in Christ, and to labour in good works. But touching ques
tions of the law not pertaining to salvation, and genealogies of
the Ancients, he would discuss nothing, not that he was ignorant,
but because they brought in no edification.1
Thomas a Kempis now adds some further particulars
regarding the efficacy of the discourses of Florentius, and
his knowledge of the Scriptures. And here it may be well
to introduce a few words about the term collations which
is frequently used by Thomas a Kempis, and frequently
practised by Florentius for conveying religious. instruction.
They were a kind of familiar discourse in their own
language, something between a sermon or set address and
a conference, more like a free Bible-class where the members
were occasionally asked questions on points connected with
the instruction. They were very popular, and ' served
among the brethren as a supplement to preaching.' They
seem to have been first adopted by Gerard or Florentius, for
the first mention of them occurs in relation to their being
held in the brother-houses.2 In each of these a collation
was given every Sunday afternoon, and also in the afternoon
of Saint-days. A passage of Scripture was read, most
frequently a portion of the Gospels, which was then ex
plained, and practically applied ; then the speaker would
at times interrogate the audience, so as to enliven, to impress,
and bring home the subject to their hearts. These
gatherings for spiritual improvement — in which it was
natural that their mother tongue should alone be used —
excited great interest among the people, drew many to an
anxious concern about their souls, and proved so eminently
useful that many bequests were made to the Brethren for
the express purpose of instituting them on all holidays.
For example, Dick Floriszoon, a priest, about the year
1425, made a gift of his house at Gouda for an establish
ment of the Brothers under the condition, that upon every
1 Thorn, a Kemp. Vita Florentii, chap, xxiii. 1, 2, 3, 4.
2 Delprat, s. 104. G. Bonet-Maury says of these 'collations,' or familiar
conferences, that they were much enjoyed by the people, who listened to the
fervent words of the brethren with attention, and made the Brothers of
Common Life very popular in the Low Country (p. 51).

250 THOMAS A KEMPIS.
holiday they should deliver addresses, suitable, advan
tageous, and useful to common man.1 As we have seen
too in the previous pages, the Brothers of the several houses
also endeavoured mutually to edify each other by such
addresses, Florentius going himself occasionally to those
in other parts to give a collation, or causing one of his
Brethren well qualified to go for this purpose. ' The
diligence of the Brethren in this way penetrated, but never
intrusively, even into private families. It will be seen in
the case of John Gronde, whose life by Thomas a Kempis
will shortly be given, and whose sweet voice attracted both
the ear and heart of those who heard him, that sometimes
when sitting at table in a private house he would, when
called upon, address the company and instruct them with
edifying words. But we turn to what Thomas a Kempis
says respecting the addresses given by Florentius. He
relates that : —
The discourse of the reverend Priest was not a soothing adula
tion, but a clear setting forth of the Truth, not worldly eloquence,
but a humble instruction of manners, and a reasonable induce
ment for the renunciation of the world by the example of the
Saints. For neither did he seek money from the rich, nor honour
among the noble ; but his manner of discourse was very free with
the simple sort, in behalf of whom he urged the powerful that
they should be mindful of the poor, and make to themselves
friends out of the mammon of unrighteousness in the tabernacles
of the heavenly kingdom. For who could easily deny him ought
for which he was willing to plead ? It was feared as an offence
against God, when anyone would not hear him in the matter for
which he petitioned.
Once there came to him a pastor and cure" of Deventer — a
good friend of his — obsequiously displaying his kindness and
saying, ' O my beloved Florentius, if I can do you any favour, do
not spare me.' To whom the pious Father replied, 'Nothing of
this at the present, unless it be that you show yourself kind to the
devout Brothers and Sisters placed under your care, that they be
not molested by worldly and wicked persons.' He lovingly at
once consented and replied, ' I will willingly do that for the love
of God and for your sake, that you also may be mindful of me.'
1 Delprat, s. 53.

THE MIRROR OF THE MONKS. 251
. . . Thus by a spirit of discretion he knew how to answer every
one, and by the gift of counsel he assisted with salutary remedies
both the wise and ignorant oppressed with various cares, re
quiring no earthly advantage for these things. So that a certain
person committing himself to his direction used to say, ' As often
as I have followed the advice of Florentius, I have succeeded
well ; and when I have leaned upon my own understanding, evil
always befel me, or I have repented that I have not done as he
told me.'
His understanding the Holy Scriptures was as if some heavenly
ray shone brightly in upon him ; for he was enlightened with so
great a purity of the Divine perception, that whether he read in
the Old or in the New Testament, in every part the mystic sense
occurred to him ; and whenever he found anything that was in
structive to him, he attributed it to God, the fountain of all know
ledge, and the end of words. He used to have always by him
some simple and moral books, and chiefly the ' Mirror of the
Monks,' ' and certain exercises of virtue against vice, with which
1 We have selected a few extracts from a copy of this work, which we give
below, as they will be found to be in accordance with the teaching of Thomas
a Kempis, and point out one of the sources from which his spiritual instructor
drew many words of counsel which he himself followed and taught to others.
' Make haste to the choir as to a place of refuge and the garden of spiritual
delights. Until the divine offices begin, study to keep your mind in simplicity
and peace, free from troubles and the multiplicity of uncertain thoughts, collect
ing a godly and sweet affection towards your God by sincere meditation and
prayer.' — P. 23.
' Reject likewise too troublesome care, which commonly bringeth with it
pusillanimity and restlessness, and persevere with a gentle, quiet, and watchful
spirit in the praises of God without singularity. ' — P. 24.
' When impediments happen and you are not able to perform as much as
you would, when, I say, distraction of your senses, dejection of mind, dryness
of heart, grief of head, or any other misery or temptation afflict you, beware
you say not, ' ' I am left : our Lord hath cast me away, my duty pleaseth Him
not." These are words befitting the children of distrust. Endure therefore
with a patient and joyful mind all things for His sake who hath called and
chosen you, firmly believing that He is near to those that are of a contrite
heart.'— P. 28.
' Endeavour to repel all restlessness of heart which choketh the true peace
and perfect trust in God with all spiritual proceedings : let not vicious idleness
at any time take place, for it destroyeth souls. Avoid also idle businesses —
I mean those that are unprofitable. Neither marvel at this kind of speech :
let not vicious idleness at any time take place, for there is also a commendable
idleness, which is when the soul is fixed on God, and, exempted from the
noise and imaginations of sensible things, doth rest as it were idle in internal
silence and in the most blessed embracement of the Beloved ; to which if the
Lord bring you, you shall profitably and happily be idle.' — Pp. 52, 53.

252 THOMAS A KEMPIS.

he taught himself and his fellow-soldiers, in the warfare of Christ,
to triumph against the temptations of the devil. But the novices
and the imperfect, and those swelling with worldly pride and still
infected with carnal love, he dissuaded from reading deep, subtle,
obscure, and doubtful works, or searching into curious things.
The first thing he taught them, therefore, was that they should
learn to humble themselves, and to know thoroughly their own
defects ; to yield complete obedience to their superiors, to prefer
themselves to no one, to keep peace and concord with all men, to
have the fear of God always in their minds, to lay a firm founda
tion in humility, and thus at length to ascend to the height of
understanding, and to the light of Divine judgment, through the
indwelling grace of the Holy Spirit, promised to pure hearts in
that sentence of the Lord, ' Blessed are the pure in heart, for they
shall see God.'
But those who study to seem more subtle than humble, and
seek more to obtain knowledge than to live well, quickly become
elated and are carnal. Such persons he was accustomed sharply
to rebuke, and in a wholesome way to recall to a knowledge of
their defects, through humiliations and frequent discipline. When,
however, it was necessary that he should reprove any one, he was
so feared that no one dared to contradict him or to excuse him
self, out of reverence for his holy bearing, which none cared to
offend, fearing to incur the wrath of God, if he did not humbly
obey his words. '
To show how careful he was of his words, especially
' Thy God doth not despise thee because thou art imperfect and infirm,
but loveth thee exceedingly, because thou desirest and labourest to be more
perfect. He also will help thee, if thou persist in thy good intentions, and
will make thee more perfect.' — P. 79.
' God requireth of thee purity of mind, not the overthrow of thy body.
He would that thou shouldst subject it to the spirit, not that thou shouldst
oppress it ; therefore in external exercises as well as internal, temper the fer
vour of thy mind with holy discretion.' — P. 181.
' There are many that so long as they feel no checks, no injuries, no losses,
no temptations, no troubles, do seem devout, patient, and humble, but as soon
as they are once touched by them, they proudly show by murmuring, indigna-
tiqn, and impatience, how little they are mortified. Wherefore, before anyone
can be thought to have attained to the true abnegation of himself, he must
necessarily endure many adversities with a voluntary and quiet mind.'— P. 205.
' The night will pass away and the darkness will disperse, and the light
will take its place, but so long as it is night, be not idle or negligent.'
' God rejoiceth to adorn the soul that is perfectly joined to Him.'
1 Thorn, a Kemp. Vita Florentii, ch. xxiv.

FLORENTIUS WATCHFUL OVER HIS WORDS. 253
before those leading secular lives, and how he endeavoured
to avoid giving offence, a Kempis records that : —
On a certain occasion being appointed to lecture at Amersford,
he was received very reverently by the inhabitants and great men of
the place, whom he sometimes visited with loving devotion. On
such occasions, certain honourable men came to hear him dis
course, and to be instructed by good examples and doctrines.
These he kindly treated, giving them wholesome exhortation,
according to their condition, so that they returned to their homes,
after the hearing of the Word of God, with a singular operation
of grace. But when they were gone away, he presently addressed
this brief admonition to the Brethren, 'It is a dangerous thing
to speak with, and to be connected with nobles and worldly per
sons.' He was not eager to compliment rich men, nor did he think it
meet to speak harsh words to them. On that account he gave
them to understand that it behoves a man to cautiously consider
beforehand what he should say to such persons, lest they should
become scandalised by any light word, or unbecoming act For
they have their eyes upon us, he would say, to observe our actions,
on account of the good things they hear of us. Let us stand,
therefore, on our guard, and set a good example to those who
visit us and seek after us, who see only external things and judge
of the interior according to these. Although we are not perfect
in all things, yet we must take care lest we set a bad example,
and give an occasion of falling to the weak. They are very kind
to us, and this perchance does not profit us. We who ought to
be simple and humble should not be pleased with vain favours.
It is better, therefore, to return quickly to our former place, be
cause many there care less for us, and some even deride and
reproach us, which is very profitable for us, and compels us to
return the more to God.
Florentius forbade all swearing, which in those days
was very common, an oath being uttered for the most
trivial matter. He himself was careful of the words he
used, for, continues a Kempis —
When he wished to express anything remarkable or serious, or
when it was needful to say anything in the way of assurance, he
did not lightly and rashly interpose the note of swearing, but in a
ready manner replied, ' I tell you finally,' or 'for certain,' and so
he satisfied the inquirer. Nor was he willing to speak too posi-

254 THOMAS A KEMPIS.
tively, concerning anything for which he might be blamed, but
mindful of the word of the Lord, ' Yea, yea : and nay, nay,' he
endeavoured to guard against a slip of the tongue, and to teach
others by a good example and the simple utterance of the truth.
Whence he was more believed without an oath, than the tongues
of other men who had fallen into the habit of much swearing.1
We have now some admonitions given respecting the
life of the ' Religious ' ; for in another chapter a Kempis
proceeds to say, that this ' most expert and vigorous athlete
in spiritual things used to state that there were three very
dangerous temptations which deceived many persons under
the pretext of doing good. And unless they were resisted
in time at the beginning, they gradually led to a perverse
end, or drew the slothful into a miserable lukewarmness.
But what is worse, many, through the craft of diabolical
fraud, turn too incautiously to those temptations, so that
even, as he says, the prudent and skilful can scarcely be
taught into what great dangers they may fall' Of the
temptations : —
One is, when some one newly converted desires to go back to
his country to visit his parents and his friends. For with the ob
ject of doing good, and the hopes of converting the worldly, he
returns to the world, thinking to bear fruit in his own locality ;
from such an occasion it often arises that he neglects himself.
And whilst lingering, he passes into vain and slippery ways, and
dangerously exposes himself to the winds and waves. Because—
as frequent experience teaches— when the fickle mind, not yet
confirmed in virtue, is freely joined to the worldly, it either be
comes involved in their sins, or cools down from the good already
begun. It is good, therefore, for a man to avoid everything that
hurts the soul, and that he should not again seek his country or
friends without some extraordinary cause. Never should he pre
sume upon himself, but let him esteem the present world full of
poisoned snares, and to be mistrusted, and let him always follow
the counsel and dictates of his Superior, which in every event is
safer and more to be depended upon. For out of ten who hold
long intercourse with their kinsfolk and acquaintance, scarcely
one or two return uninjured. And very often also those who,
desisting from a good purpose, remain long in the world, become
' Thorn, a Kemp. Vita Florentii, ch. xxv.

THE TEMPTATIONS OF THE 'RELIGIOUS.' 255
worse and more vain than others ; and throwing from them the
favour of God, do not blush to return to the evil ways, which they
before despised.
Another temptation is, when a laic wishes to become a cleric ; '
and so on that account relinquishes a humble position and draws
back from the sacred Congregation, in order that, his learning
being acknowledged, he may become a great master ; but the
wretched man knows not how greatly he is deceived, who, having
abandoned humility and obedience, stretches out his mind to lofty
things. He who is learned in his own opinion is quickly puffed
up with a little knowledge, does not so soon become a good cleric,
gives up virtue for vile literature, and blackens the fame of his good
name : would that he did not become wholly secular !
A third temptation is, when a cleric and learned man aspires
to Holy Orders, to a Superiorship, or other dignity, under some
plea of sanctity, that he may be able to profit others more, to
teach better and to preach more frequently. This man, although
he may seem to have a pious intention, yet inwardly labours with
great pride, whilst he hastens to climb by himself, that he may
appear greater than others. And because he loves not humble
subjection, and unwillingly endures contempt, he seeks the suf
frages of promotion by entreaties, or the provision of friends, not
heeding the danger to his soul. Alas ! how evil will he find his
conscience after a little while, and how short the possession of
glory ; how difficult it is to attain, and how much more easily can
one be deprived of every honour !
He who desires to be freed from these three temptations, con
tinues a Kempis, should daily ask God, that He would preserve
him from pride and vain glory, and keep him in humble subjec
tion and perfect obedience. For pride makes a man inwardly
blind and foolish, and externally garrulous and presumptuous,
ignorant of himself and contemptuous of others ; and what is
worse, he seeks to obtain dominion over others — a sufficient open
sign of perdition, and the introduction of many evils. When any
Brother spoke to Florentius in his room, he was wont to say to
him among other things : ' Aim to give yourself to humility, then
will you be able to make progress, and to gain the favour of
God.' 2
Drawing to the close of the biographical sketch which
Thomas a Kempis gives us of Florentius, we have, in the
1 I.e. a writer, not necessarily a clergyman.
* Thorn, a Kemp. Vita Florentii, ch. xxvi.

256 THOMAS A KEMPIS.
chapter previous to that in which he records his last
moments, particular mention made of the number of
persons influenced by him to lead holy lives ; some occu
pying posts of importance, others sent out by him as
missionaries to various places, with some intimation of the
fruitfulness of their labours. It serves also to give a general
view, as witnessed by our author, of the religious movement
that was set on foot and carried on by the Brothers of
Common Life, with Florentius at their head ; and it shows
how much good, by the grace of God, may be done by
one man with a single aim, a self-sacrificing devotion to
the service of his Redeemer ; what a train of blessings are
set in motion ; how many others are awakened to care for
souls, and to live for the praise and glory of God. The
account is thus given by Thomas : —
That ardent lover of Christ, Master Florentius, ' to whom to
live was Christ, and to die was gain,' desiring to produce fruit in
his time, gave the greatest care to profit many for the kingdom of
Eternal Salvation, persuading them to despise this miserable and
fallen world. He, therefore, sent many persons to different
Monasteries, also to build up fresh Houses for the conversion of
others. Among these, some went to Windesheim, some to Mount
St. Agnes, some to Northorn, some into Gelderland, and some
into Holland. Some also were made Priors of Monasteries,
some Rectors of Congregations, and Confessors of Religious
Houses. Some of whom are still surviving who formerly knew
this most devout master Florentius, beloved of God, when he was
alive in the flesh, and are able to furnish indubitable testimony
of his great sanctity.
The sacred Carthusian Order, and also the Cistercian,1 and
that of St. Benedict, have men not unknown to me, who enjoyed
the opportunity of seeing and hearing the man Florentius, and
the Brothers of his sacred Congregation, when they frequented
Deventer, who can prove the truth of what I say. There were, at
the very time when that distinguished priest of God shone and
flourished in Deventer, several devout priests in the Diocese of
Utrecht, who instructed the Faithful with holy discourses, and
knew how to govern strictly Religious Houses, whether of Brothers
or Sisters. All these with due reverence used humbly to submit
1 These two orders are especially mentioned in the De Imitatione Christi, I
for their exemplary piety.— .Lib. i. cap. xxv. a. 8.

THE NOTED FRIENDS OF FLORENTIUS. 257

themselves to Florentius, and very gladly consulted the angelic
man in difficult cases, preferring rather to trust to his discretion
and prudence than to their own. For they saw that in him the
grace of Divine counsel abounded in a more exalted manner than
in others ; for, like a Lily of the Valley bedewed with the water of
wisdom, he preserved the whiteness of his purity in the midst of
crowds, and scattered far and wide the odour of his excellent
fame. There was also at that time in Utrecht, Master Wormbold, a
famous preacher and Confessor of the Sisters of St. Cecilia, a
fervent lover of the Holy Scriptures, and a great friend of the
reverend Father Florentius, who was most favourably esteemed
and heard by the whole community of the people. At Amersford
there was William Henry, who began the congregation of Clerics,
which afterwards became Canons Regular. In Zwolle there was
Henry Gonde, a celebrated preacher, a despiser of money, and a
humble Confessor of the Beguines ; and Gerard Kalker, Rector
of the devout Clerics, and a most excellent instructor of virtue.
In various parts of Holland there were very notable priests,
learned and illustrious in the law of the Lord, being conspicuous
in word and deed, of whom some were colleagues of Gerard the
Great, and most cordially loved by Florentius, who produced in
their localities not a little fruit to the Lord in the conversion of
men, and in the building of Convents for the Devotees. In
Haarlem there was Master Hugo, called among his priests ' the
golden speaker.' In Amsterdam, Gisebert Dou, Founder of two
Monasteries, and the distinguished Ruler of many Sisters. In
Medenblik, Master Paul, entirely devoted to God and to virtuous
living. Of these Gerard makes mention also in his letters, and
by means of these, the devotion in Holland first began and pro
gressed. Moreover there was in the lower provinces of Germany, in
Doesbruch, Master Derik Gruter, the praiseworthy Father of
many Sisters, an old disciple of Gerard, who told me many good
things concerning him. It is a long matter, continues a Kempis,
to mention each of the devout Fathers by name, who began from
Gerard's time, and were contemporaries of Florentius, who taught
us to despise the vanities of the world, and who have left to all
who succeed them bright examples of devout conversation, by
their patience and obedience. ¦
These men were, then, more or less the intimate friends
1 Thorn, d Kemp. Vita Florentii, cap. xxvii.
VOL. I. S

258 THOMAS A KEMPIS.
of Florentius, whom a Kempis knew, and were witnesses
of his exemplary, enthusiastic, and self-devoted life, and
were ready to testify to the abundant fruit of his labours
in the vineyard of the Lord, how much they delighted in
his friendship, and were animated by his example, and how
he became to many as a shining light in a dark and
dangerous world to guide them into the way of life.
We now come to the closing scene of this good man's
life. A Kempis, his devoted disciple and biographer, was
probably not present at the hour when he died. From
what will shortly be said respecting his movements, it
would appear that he had upon the advice of Florentius
left Deventer a few months before this sad event took
place ; but he had several beloved friends among the
Brothers who gave him a faithful account of what happened ;
and he thus recounts the happy passage from this world
of his beloved preceptor and spiritual guide, in his own
peculiar way : —
The most benign Jesus, the Author and Redeemer of all the
Faithful — the most faithful Promiser and abundant Bestower of
Eternal Life, Who says, ' Every one who has left Father and
Mother, and other earthly things, for My Name's sake, shall re
ceive . a hundredfold, and shall possess Eternal Life ' — for the re
warding of His faithful servant, the pious Florentius, adorned
with many virtues and proved by various tribulations and weak
nesses, deemed him worthy to be delivered from this slave-prison
(ergastulo) of the body, and to be translated into His Celestial
Kingdom among the rejoicing angels.
Very many devout Congregations and Monasteries having
been founded by his counsel and help ; and the humble flock of
his House having been orderly instructed and solicitously guarded
in peace and fraternal love, according to the good pleasure of
Christ, — he inwardly sighed to behold the citizens of the heavenly
country, and the glory of Christ— trusting to Christ Jesus, Whom
he loved above all things. He besought therefore, with sincere
devotion, that the Body of the Lord might be administered to
him, the which beholding and adoring with full faith and
worthy veneration, he said, 'O my beloved Lord God, pardon
me, that I have so often unworthily handled and received
Thee.' Many, being smitten with compunction at these words,

THE LAST MOMENTS OF FLORENTIUS. 259
wept. And one of the Canons hearing them was deeply moved,
saying, ' What then shall I, a wretched sinner, say, if so excellent
a man thinks and speaks thus of himself?' But the man being
full of God, and strengthened with the grace of Christ, committed
himself entirely to the Divine pleasure ; and so long as he was
able to speak anything, uttered words of wholesome consolation
to his beloved Sons and Brethren.
Among other things worthy to be remembered, he commended
the unity of brotherly love, saying : ' All those who dwell in one
house should think one thing, and have one purpose in the Lord,
and should always endeavour to preserve a conformity of manners,
without any singularity, in simple obedience to their Superiors.
There is peace, there is spiritual growth, where all in fervour of
spirit strive to be of one mind, and conform themselves in all
things to the humility of Christ. Remain in your humble sim
plicity, and Christ will remain with you.' After this sacred exhor
tation, lest the flock of the Lord, dwelling amidst popular commo
tions, should remain without a Ruler, as if destitute of a proper
pilot, he appointed over his entire congregations one of his priests,
Master Amilius, a devout man, wise and learned, and having con
stantly a zeal for God and the salvation of souls, that each indi
vidual might have recourse to him, and obey him ' ex animo.'
These and other matters being quickly settled, and his bodily
infirmity now increasing, he arrived at the extremity of this pre
sent life.
When, therefore, the most solemn festival of the Annunciation
of our Lord had come,1 the most devout Vicar of Christ, Floren
tius, an inward lover of the most blessed, ever Virgin Mary,
most loving mother of Jesus Christ, terminated his life on earth,
after the hour of compline, the ' Ave Maria ' being sung in the
usual manner to the praise of the Blessed Virgin, the day having
just drawn to its close, and while his Brethren were praying around
him, with lamentation and great heaviness of heart. And no
wonder. For the power of intense love compelled them to weep
for so dear a father, when the light and mirror of all the devout,
the solace of all the sufferers, was taken away from this temporal
light. But the pious faith of those who loved him, reflecting on
the sobriety and modesty of the life of this most excellent priest,
was consoled by the hope of celestial glory that would not be
denied to him through Jesus Christ, Whom he loved with all his
1 The Annunciation, though it has some relation to the blessed Virgin,
does yet more peculiarly belong to our Saviour. — Vide Wheatley on Common
Prayer, ch. v. sec. 28. s 2

260 THOMAS A KEMPIS.
heart, to Whom he perseveringly clung unto death, by serving
Him in the full devotion of faith.
Florentius passed away from this world in the year of the In
carnation of the Lord 1400, in the time of Pope Boniface IX.,
and in the year of his age, as I think, says a Kempis, fifty, or
not much older. He lived, therefore, after the venerable Master
Gerard, in a good and holy conversation, some sixteen years, in
which period he produced great fruit among the people of God in
Deventer, and throughout the whole Diocese of Utrecht. For
whose praiseworthy life praise and glory be to Christ for ever,
Who adorned our times with a star of so bright a lustre. On the
day following, the Canons and Clerics being assembled, his frail
body, chastened with long discipline, was carried in procession to
the church of St. Lebuin, by the Canons and Presbyters, and the
funeral rites being performed, he was buried before the altar
consecrated to St. Paul. But he himself, the elect priest of God,
like a true humble servant of Christ, had wished to be buried in
the cemetery with his Brethren who had died before him, and that
no greater honours should be paid to him. But the Reverend
Master Rambert, Dean of Deventer, altogether forbade this, and
more properly decreed that he should be buried with honour in
the church, in a distinguished place, since he had been an illus
trious priest of the same church, distinguished for his virtues and
knowledge.1 It is impossible not to perceive what a powerful in
fluence for good such a life must have exercised upon
Thomas a Kempis whilst a young man, ready and sus
ceptible of taking impressions of holy living, and carrying
out everything that would conduce to his growth in grace.
And for what Thomas afterwards became, and for the
goodly fruit which he bore to the glory of God, and in the
salvation of souls, the Christian world is much indebted to
Florentius. This sketch of the life of Florentius, moreover,
gives us a more general insight into the ways, manners, and
spirit, which prevailed at first among the Brothers of
Common Life, than we could otherwise obtain, and will
enable the reader to carry away with him a more complete
idea of the religious movement that was begun more than
a century before the Reformation, and which augured so
1 Thorn, a Kemp. Vita Florentii, cap. xxviii.

THE SAYINGS OF FLORENTIUS. 261
well at the beginning, but afterwards became overpowered
by the dominant spirit of evil which spread itself like a
blight upon the world on every side.
As Thomas a Kempis has appended to the Life of
Florentius a collection of his sayings, which he carefully
preserved, a few of them will here be given as a fitting
close to his history.
' Before all things know what your viees and your
passions are. Always be vigilant about temptation and
the motions of your passions. If you feel them and
immediately reject them, they will not hurt you. If you
attend to them it is evil ; if you delight in them as well
as tarry in them, it is worse.'
' I consider that the emotions and thoughts which ris^
in our hearts are not in our own power. But it lies with
us, by reading, prayer, and reflection, to implant that
which is good in our hearts, until the forbidden motions
are overcome, and, through God's grace, depart.'
' You will have a good conscience and a sound under
standing, when you conform your life wholly to sacred
Scripture, and interpret it, not according to your own fancy,
but as the saints have done.'
' Whatever is for the public good, we ought solicitously
to guard as the sacred vessels of the altar.'
' The books of Holy Scripture are to be kept as the
best treasure of the Church.'
' In doing what is good, do it simply and purely for the
glory of God, and wholly without self-seeking.'
' In praying, you should rather ask for grace and mercy
of the Lord, than for any great reward.'
' Learn to understand what you pray for, and thus you
will expel all wandering thoughts.'
' Devotion is lost by hurrying too quickly over your
prayers.' ' A small measure of the Spirit is better than great
learning without piety.'
' Before engaging in any enterprise, resolve within
yourself how you are to behave, and from that resolution
do not lightly swerve.'

262 THOMAS A KEMPIS.
' Preface every labour with a short prayer.'
' Fly to your cell as to a friend. Accustom yourself to
stay in your cell, and read some book till you take pleasure
in it, and feel it irksome to leave, and pleasant to enter.'
' All things will become sweet to a man, when he has
thoroughly exercised himself in the passion of our Lord.'
' We ought without intermission to lift up our hearts
to heaven, and to have recourse to the sacred Scriptures,
and often to sigh that we are so carnal, and so indolent in
seeking after eternal good.'
' The devil is well read in the Scriptures, but is none
the better for it'
' The devil will then in truth flee from us when he
beholds us humble and united, because he is the father of
pride and dissension.'
' We ought not to have regard to our neighbour as
handsome or rich, but as redeemed by the blood of Christ'
' If I have nothing great to offer, I will give what I
have ; as Mary's offering was a pair of turtle-doves, and
not a lamb.'
' From an inconsiderate use of words, confusion, offences,
and contradictions, arise,'
' Consider therefore what you do, wherefore you do it,
and in what way you do it ; because that is not a light
thing in which God is offended, and your neighbour scan
dalised.' ' You ought always to endeavour to edify those who
listen to you, and you should draw them more to the
service of Christ ; since nothing is more pleasing to God
than to labour for the conversion of souls.'
' A portion of the Spirit is better than much knowledge
without devotion.'
' The barter of fair words is a very light thing, but the
devising of good works is difficult'
' Never be idle, but engaging mostly in holy occupations,
direct your affections and all your labours to God,' [
1 'Quajdam notabilia verba Domini Florentii presbyteri.' — Sec. I to 15.

263

CHAPTER X.
Memoirs by a Kempis of his two principal friends whilst at Deventer —
(i) Arnold of Schoonhoven — Brought early into close contact with him —
Signs of great devotion in Arnold which kindles that of a Kempis — A
further description of Arnold's pious doings, with an account of his
death — A Kempis's design in giving short sketches of the Early Brothers
of Common Life — (2) The other friend, John Kettel, the cook — Once
a successful merchant, having at first ambitious designs of entering the
ministry — Brought into the company of Florentius and the Brothers, a
great change effected — Henceforth he will only occupy a lowly place in
the Brotherhood — His humility, self-abnegation, his fervour, his zeal
for souls, and his charity to the poor — Several anecdotes of him, with
a singular account of his death — A Kempis sets a great value on godly
friendships.
THERE were two valuable friendships which Thomas a
Kempis formed whilst dwelling with ' the Brothers of Com
mon Life' at Deventer. One was with a young man much
of his own age, and engaged in the clerical profession —
not necessarily entering Holy Orders, but devoting himself
to the sacred work of writing out the Holy Scriptures and
other devout books. The other friend was one of the lay-
members of the Community, and several years older than
Thomas. Both of them, as he shows us, were very lowly
in their own eyes, but of rare excellency in all that per
tained to the true following of Christ.
The chief companion of Thomas a Kempis at Deventer,
and the earliest of his most intimate friends, was Arnold of
Schoonhoven, a youth of fervent piety, who from childhood
was singularly devoted to God. He was, as a Kempis tells
us, the son of an upright and honourable citizen of that town,
named Wyrone, and had by his father's leave come to
Deventer to place himself under the guidance and instruc
tion of Father Florentius, by the fame of whose piety he

264 THOMAS A KEMPIS.
had been attracted. His real love for devotion and desire
for God's holy presence and favour, displayed itself even
before he came under the special direction of Florentius ;
for whilst yet in the house of his parents, he was accus
tomed before he went to school to enter the Church early
in the morning, and there, at one of the altars, he would
offer up his prayers and thanksgivings to Almighty God,
and for a little space pour forth his heart. This devout
behaviour in his childhood gave certain indications of a
fuller measure of grace to be attained in riper years ; for
placing himself day by day under the special protection of
the Almighty, he remained free from the contagion of
carnal lust.
On coming to Deventer he earnestly besought Father
Florentius to receive him, and to be permitted to board and
lodge in the house of the devout Clerics, that he might
share their lot, and be under the care and discipline of the
pious Fathers. Florentius did not at once listen to his
intreaty, but wishing to prove him, whether he was stead
fast in his desire, and at the same time not to discourage
him, he said : ' You must first learn to write well, and then
there will be some hope respecting you.' Hearkening to
this advice, he made strenuous endeavours to learn the art
of writing so as to copy books with a fair hand ; and often,
turning to certain good writing, he would express a strong
desire to learn from it a more perfect hand ; for he said to
me, ' Oh that I knew how to write well, that I might the
sooner go to live with Father Florentius ! I hope by the
grace of God I shall soon be able to conquer my imperfec
tions, so that I may presently know how to write as I ought'
There was an admirable simplicity of heart and humility,
mixed with his earnestness that was peculiarly attractive.
On one occasion when a young man was talking with Father
Florentius concerning the vice of vain glory, and asking for
a remedy for it, Arnold happened at the very time to
be passing before them at a little distance ; and upon
seeing him Florentius said to the young man, ' What do you
say concerning that Brother ? Has he any vain glory ? '

ARNOLD AND A KEMPIS SLEEP TOGETHER. 265

The young man, who in all probability might be Thomas
himself, replied, ' I think that he has none.' Upon which
Florentius answered, ' Well, I believe it is as you say.' After
this Florentius having sufficiently proved Arnold, was much
drawn towards him because of the zeal and constancy
which he displayed ; for discerning in Arnold an earnest
desire to devote himself entirely to the service of God, and
that he was wholly averse to engage in secular things,
Florentius eventually, as Thomas tells the story, granted
him a lodging in his own ancient house, where several
clerics lived in strict obedience to the holy counsels and
precepts of their superior, the younger ones still labouring
diligently for a certain portion of the day at their school
lessons, which they were not allowed to neglect.
Now the gaining a place in the house of the fraternity
was a most joyful thing to Arnold, for which he returned
very hearty thanks to God. And, as if he had been con
verted anew and called to a more perfect state of life, he
studied to behave himself very zealously and humbly, that
he might be an example to every one of virtue and self-
subjection. He relaxed nothing of his former devotion ;
and was most attentive to keep the good customs delivered
to him by the older Brethren. He submitted to discipline
with all his heart, exercising himself daily in renewed
endeavours after holiness of life, according to that admon
ition of the Apostle, ' Be renewed in the Spirit of your
minds.' (Eph. iv. 23.) He shook off all drowsiness of
spirit, betaking himself with alacrity to watching and
praying, still exercising great pains in writing, and by his
loving and pious persuasions, inclining the negligent to
desire what was good.
By a singular coincidence Thomas was admitted to
this Brother-house about the same period, for he says : —
' At the same time, by means of Florentius and with his
permission, I also came to dwell in that very House, and I
remained in that Society for nearly twelve months, both of
us being contented to occupy together one little chamber
and one bed.'

266 THOMAS A KEMPIS.

The example of his young friend Arnold's glowing piety
evidently made a deep impression upon him ; for he con
tinues : ' Many signs of devotion did I notice in Arnold
because he was much more exemplary and devout at home
and in private, than could be noticed in the school, though
he was kind and courteous to all, and not given to annoy
ing or injuring any. Every morning at 4 o'clock the bell
was rung for a quarter of an hour, when Arnold would
immediately rise with alacrity, and upon his bended knees
would utter a short prayer, pouring forth his soul to God,
and then, quickly dressing himself, would hasten to the
House of Prayer.' He was in no hurry, however, in his
morning devotions, but went leisurely and seriously through
them, being in no wise a hindrance to others, since he took
special care to be wholly occupied with the sacred duty in
which he was employed. He made ready to be with the
first that went to the Holy Sacrament, and bending lowly
before the altar, he listened to the Eucharistic Office with
reverential and uplifted soul. Nor did he cease praying
and meditating until the solemnities of the holy Ordinance
were entirely finished.
Besides, he loved some secret place, where he was not
likely to be disturbed, and where he could devote himself
to prayer and meditation unobserved. And so much the
more fervently did he pray, observes his friend a Kempis,
in proportion as he knew that he was doing it in secret.
He shunned the presence of men at such moments lest he
should in some measure be noticed for his devotion, taking
care not to raise his voice too high lest he should be heard,
because it was his desire to lay open his heart to God only
in secret prayer.
A Kempis was especially privileged by occasionally
witnessing these outpourings of his friend's soul, unknown
to him at times ; and yet at other times it was as if Arnold
were not unwilling that a Kempis should be near the
sacred Shekinah, when its glory and grace were unfolded
to him, since the Providence of God had drawn them so
close together, and they were so like-minded in their desire

THE VALUE OF GODLY FRIENDSHIP. 267
to attain more grace to walk in newness of life before God.
For speaking about his friend Arnold at such moments he
says : —
Yet he was not always able to hide himself so entirely but that,
unwittingly letting his light shine, he was heard in church. It
often happened, therefore, that I was joyfully encouraged in my
devotions through his fervour, so that I carefully took heed to
what I was doing whilst at God's footstool ; for I was animated
to more earnest prayer by beholding such grace in devotion as he
seemed commonly to possess every day. Nor need we wonder,
he continues, that he, who was so devout in prayer, continually
kept a watchful guard over his heart and lips wherever he went.
So great too was the sweetness of his devotions that the sound of
gladness could be heard in his throat as if he were tasting some
delicious liquor, just according to what is said by the Psalmist,
' My mouth shall praise Thee with joyful lips.' l
Here was the very companion every way suited for
Thomas a Kempis in his early life to promote his growth
in grace and holiness, and one in whose congenial society
he could always find refreshment and delight. The one
became very dear to the other, for they found in each other
that harmony of soul and sympathy of disposition that
earnest minds most crave after and desire. Truly the
value and blessing of godly companionship cannot be over
estimated ! It is one of God's best gifts to the children of
men ! and next to that of having godly parents it is pro
ductive of the greatest good ; nay, sometimes when the in
fluence of parents is unheeded, it sweetly and gradually
draws the soul away from evil, to desire a better life, in the
striving to please God. How hallowed is the sacred tie
which thus binds one soul to another ! What a safeguard !
how healthful, cheering, and strengthening ! It gives a
delight and sweet fervour to religion, which greatly helps
and encourages the youthful disciples of our Lord to per
severe : the difficulties and hindrances which meet them
in the narrow way are more easily overcome, temptations
lose half their force, sorrow much of its bitterness, and even
death its terror, as the one can with the other look up to
' Ps. Ixiii. 5.

268 THOMAS A KEMPIS.

Jesus as the Captain of their Salvation, under whose banner
they have fought side by side ; whilst they both can look
forward to a happy reunion in the home of the saints, when
they have severally finished their course on earth.
This friendship which a Kempis contracted with Arnold
in the Brother-house at Deventer lasted as long as the
latter lived, and was not diminished by time or weakened
by separation. Though it was impossible through circum
stances to hold such intimate intercourse with each other
as they did in their early years, yet they had a mutual
confidence and deep-lasting regard for each other, which
made the seasons of their occasionally meeting together
afterwards moments of exquisite pleasure. A Kempis lived
the longest, and consequently he gives us this account,
from which we select a few other details of Arnold's life,
which still further illustrate the spirit that pervaded the
Society of which he was so worthy a representative, and
sets before us the example which Thomas himself admired,
and was animated by ; for it appears from the account which
he gives us, that in his own estimation — ever thinking
humbly of himself — he fell short of his friend's stature in
grace, and that, in comparison with him, he was not satis
fied with his own zeal in devotion. Simple and uneventful
as the incidents may appear in the narrative which Thomas
draws of his friend, they are nevertheless as the fine touches
of the painter's hand in perfecting his picture, not in the
rhetorical language of poetic fancy, but in the unadorned
garb of truthful diction ; for he draws the portrait of one
who had become lovely with the beauty of holiness, by the
following of Himwho said, 'Learn of Me, for I am meek
and lowly of heart.'
It was his endeavour, says a Kempis, to maintain such grace
in devotion, and so to persevere in diligent prayer, that it never
might be said of him that he had received the grace of God in
vain. Therefore before he read any book, or began to write, he
would briefly pray, lifting up his soul to God. And he did the
like when he had ended his work, giving thanks. Before leaving
the house also, or on returning home, he would bend low before

ARNOLD'S DEVOUT BEHAVIOUR. 269
the presence of Christ, praying and entreating a blessing upon his
work. At every hour when the bell sounded, he engaged in a short
religious exercise : and this he did, as often as he frequented the
schools. And frequently, on his way, if he saw the door of the
church open, he gladly entered the building, either before or
after being at the school, or else he bent himself lowly towards
the church. He never knowingly omitted any duty, however
little it might be. He gratefully received admonitions concerning
any small matter that was named to him, studiously taking care to
amend. Every word spoken by his Superior, or his Vicar, he
humbly received, and with such reverence as if he had heard it
from the mouth of God or some one of the saints ; neither did he
dare to disobey, or so much as question what was said to him.
Therefore, adds Thomas, he had inwardly great peace, and was
as dear to God as he was to men, and was as one that always
rejoiced in the Lord, whilst ready to obey every command.
Before the Festivals of Christ or of the Saints, he studied to
prepare himself with great intention for the Holy Communion,
and was accustomed to say, ' Now the great festival is at hand, let
us prepare ourselves devoutly to receive the Lord.' Also, ' To
day is the festival of such a saint, let us fervently implore his
suffrages.' He did not yield to external matters, but leisurely read the
appointed lessons in the sacred pages, often silently praying, or
very earnestly breathing forth his soul, though it was chiefly in his
little room that he sought God's presence. If he found anything
he considered worthy of notice he showed it to his intimate com
panion, or handed it forth to be read by others, so that he might
draw them from light and vain discourse to things sacred and
good. On the festival days he brought not a few that came to the
city, of whatever age or condition they were, to the house of
Florentius, to hear him discourse, rejoicing, and hoping for the
conversion of some of them. And being inspired by God, he was
not disappointed of his desire, since he saw the fruit of his labours
every day in the improved conduct of both the young and old.
His own converse with them, and his exhortations, were not re
specting lofty and speculative matters or on secular things, but
concerning true conversion to God, and the amendment of life in
the world. And he was more serviceable in this honest sim
plicity of devout conversation than in the subtlety of Latin dis
course.

270 THOMAS A KEMPIS.

Afterwards, therefore, when he seemed sufficiently advanced
in learning, he relinquished scholastic studies, and confined his
attention almost entirely to those that were spiritual ; and for
getting home, and parents, and his own country for the sake of
things Eternal, he readily submitted himself to the yoke of obedi
ence, to the discipline of the Clerics, according to the laudable
customs of the ancient house originally appointed by the most
devout Father Florentius.
Arnold had a pleasant manner with the Brethren without
frivolity ; yet he was not given to much speaking, since he placed
a watch over his mouth ; and whenever subjects for edification
were introduced among them, he was much more willing to listen
than to give instruction. He was faithful and fervent in his work,
and was grieved if he could not assist the Brethren in some man
ner when they had to rise at night. Before the hour for writing,
he was accustomed to prepare his pens, so that he might thereby
write more expeditiously, and be more at liberty to further the
common welfare. Thus he endeavoured constantly to pursue his
ordinary work so that the Brethren should not be impeded through
him, but that he might the rather be somewhat useful to them.
And to this end also he cheerfully engaged in common and ex
terior works.
His great pleasure, however, seemed to be in carrying put
explicitly the will of the Rector, highly esteeming his every word
and action, and fulfilling his orders as if they had been given
from heaven. And thus, continues Thomas, not only in his youth,
but to the end of his life he remained as innocent, obedient, and
submissive, as a child. In his dress also, as well as in his dis
course and manners, he exhibited humility and modesty, always
trying to gain over to better ways those in whom he noticed any
rudeness of behaviour, or had perceived any defects. He was
wont also to seek the lowest place for himself, not feignedly, but
willingly. So very like is all this to the character of a Kempis
that we might fancy he had been drawing a picture of
himself ; a Kempis certainly sought to live after a similar
fashion, and consequently found in Arnold of Schoonhoven
a congenial friend and companion in the way of godliness.
In concluding his story he gives us a short account of the
close of Arnold's life. This was many years after they
had both left Deventer. He had been saying that Arnold's

THE DEATH OF ARNOLD. 271
father was accustomed to transmit annually a handsome
sum of money to the Brethren ; and then he continues : —
After the death of his parents he was desirous of giving the
inheritance that had come to him, for the common use of the
Brechren, but death, coming before this was done, hindered him.
For when he purposed to go into Holland to make a disposition
of his property, he came as far as Zutphen, to the Brothers of
Common Life, who were living there, and having tarried a few
days with them, he began after the Feast of St. James and St.
Philip, to be so ill that he was obliged to postpone his journey
further into the country. And although feeling himself becoming
more and more infirm, he did not altogether take to his bed, for
it was not until the day sacred to the memory of the Bishop of
Wyrone, which was the last day but one of his life, that he laid
himself down for the last time on his bed ; and on the morrow, that
is the day sacred to the martyr Gengulp, about the hour of Vespers,
having settled his affairs, he received the Sacrament of Christ's
sacred Body, and was anointed.
But late in the evening, finding himself much debilitated by
what he had done, he desired the Brethren to come together to
him, to whom he devoutly commended himself that they should
faithfully pray for him, and that they would communicate his death
to a certain devout Virgin in Schiedam, of the name of Lydewy,
whom he had once upon a time visited in that part of Holland ;
concerning whose patience many wonderful things are reported,
and who had promised that she would pray for him. Having said
these things he lay in the full possession of his senses until the
tenth hour. When he came to this his last hour he did not
manifest any distress, but said that he was ready for his departure ;
and then, whilst the Brethren were present and praying for him,
he yielded up his spirit at the hour just named, without any great
pain, as it seemed. He had lived with the devout Brethren from
his youth, for thirty-one years, with a good conscience, having
persevered as a true worshipper of God, and as a devoted lover of
Christ in the humble position of a Cleric in the Congregation of
the Brethren. The death of this sweet and amiable Brother was
on May 9, in the City of Zutphen, in the year 1430, just thirty
years after Thomas had separated from him on his leaving De
venter.. He was buried in the Cemetery of the Blessed Virgin
Mary, at the south part of the Church.
It is probable that a Kempis often repeated this, and
other short biographies which he wrote of the Brothers of

272 THOMAS A KEMPIS.
the Common Life, fo'r the edification of his younger
brethren : for at the close of his account about Arnold, as
also in one or two other cases, we have a few words related
as to what the novice who heard it said, and what the senior
Brother replied to him. Thus in this instance the words
of the novice are : — ' When I hear respecting the life of
such men I learn to despise my own, because I behold in
them how far distant I myself am from many virtues.
Nevertheless I hope to improve myself, as I am wholly
possessed by what thou hast told me, and thoroughly
design to amend my life.'
To which the senior Brother gives answer : — ' What I
would briefly say to you is this, that you should study to
attain spiritual fervour, and that you should rejoice to
occupy your time in humble exercises ; never aspire to any
dignity, or to the honours of office, but labour by every
possible means to subjugate thyself, and to extirpate all
vice, so that you may be able to please God more fully,
who always giveth the especial grace of devotion to humble
souls, and after the labours of this present life well spent
are over, eternal glory. Amen ! ' ¦
The other intimate friend and companion of Thomas a
Kempis in his early years, and who next to Father Floren
tius exercised the greatest influence for good in Deventer,
was John Cacabus, or as he was otherwise called, John
Kessel, Kettel, or Ketel,2 who was deputed to the office of
1 Thorn, a Kemp. Vita Arnoldi Schoonhoz'en, no. II. Tom. tert. pp.
I09-H3- 2 In the Life of John Kettlewell, the Non-juror, written by Dr. George
Hickes and Robert Nelson, Esq., allusion is made to this pious person in these
words, ' There was one John Ketel, alias Kettel (which is no other than John
Kettlewell without the termination), in the fifteenth century, a person of most
exemplary piety and devotion, whose life was written by that holy man,
Thomas a Campis (Kempis), so that the Kessels, and the Ketels of Holland
and Flanders, and the Kettlewells of England, are indeed all originally but one
name and one family, only the termination, which is added to this last, as in
many other English names is done, must have been of a Norman original, by
the corruption of Ville, a town or village, into well. And the first of his
family very probably were so called, from being of such a town or village.'
' It is moreover observable, that we are often apt to be mistaken by the
seeming affinity of names in their vulgar signification, as was the afore-named

A MEMOIR OF JOHN KETTEL. 273
cook ; and who, though wealthy and of a good family, would
never take upon himself any higher office than that to
which he had been first appointed. From a. Kempis we
learn that earlier in life he had entered into business as a
merchant in Holland and Flanders, and had been very
successful. Nevertheless his prosperity did not bring with
it contentment ; he was restless, and thought he should
be happier, and have things more according to his desire,
if he changed to some other mode of life and took up
another career. He was therefore minded to leave his
business, in the hope, at first, of making a better merchan
dise in the Church, thinking — as others have done — to
make worldly gain by a profession of godliness, and that he
might, through interest — since he had friends who could aid
him — or by making presents, come without much difficulty
to be made a Bishop in some cathedral, or a royal Abbot,
and wear rich robes. For so much was his mind taken up
with this design that, in order to be prepared beforehand,
he had, whilst a layman, provided himself with most costly
priestly ornaments and robes, all embroidered with in
wrought gold, such as any lord Abbot might wear. He
had frequently considered with himself as to what would
be the best way to carry his project into execution, and
had already taken some steps towards the attainment
of it. But, while he thought on these things, the Spirit of God
wrought powerfully on his conscience, and convinced him
of the sinfulness of such a course, and of his own sinfulness
in general. At length, being inspired with the desire after
better things, he resolved to cast aside the deceitful and
burdensome servitude of the world, and seek the office of
the priesthood in a proper spirit, hoping that he might
writer of the life of John Ketel or Kettlewell, the good man who was no critic
turning it in Johannes Cacabus. Whereas, of a truth, Cassel, Kessel, Ketel, and
Kettlewell, are not properly named from a kettle, but from the Latin Castelluni,
a castle ; nor well at the end of proper names derived ft om the English word
as that commonly understood, except very rarely, but from the Villa of the
Romans and the Ville of the French and Normans, as was hinted and exem
plified, and might abundantly be confirmed.' — Vol. i. p. 2, ed. 17 19.
VOL. I. T

274 THOMAS A KEMPIS.
serve God more honestly in that state of life. With this
purpose before him he gave up for awhile his pursuit of
business, and hearing of the fame of Father Florentius
and the devout clerics at Deventer, he went thither at the
suggestion of a good man with whom he had had some
intercourse, and attended the public school, with certain
other persons who were desirous of gaining more learning.
During the time, however, whilst endeavouring to obtain
some knowledge of Grammar and of the Latin language for
the reading and understanding the Holy Scriptures, he
had frequent opportunities of observing the holy life and
conversation of the pious ' Brothers of Common Life,' and
was so affected by what he saw and heard of them, that he
was wholly changed into another man. He was now so
incited with the great desire to abandon worldly business
altogether, that he entirely gave up his interest to others
engaged in it, and entered, as a Kempis has it, ' the school
of Heavenly exercises,' that he might learn the will of God
in the house of Florentius, where many lived together in
the service of Christ, being well grounded in humility and
established in Divine love.
Previous to his coming to live with the Brethren he
sold the precious ornaments which he designed for himself
when he should enter the ministry as he had intended, as
also the beautiful robes with curious devices in gold  all of
which he had prepared beforehand whilst engaged in his
worldly affairs— and distributed the proceeds to charitable
purposes. He then bought some very plain clothes to
wear, including a cap and a tunic or frock, such as are used
by cooks, and thus accoutred he presented himself, and
petitioned with great urgency that he might serve the
Brethren in the kitchen, in order that, so long as he lived
among them, he might show forth his grateful submission
to God in a humble station. After many solicitations, there
fore, he was admitted on probation, and was more de
lighted with the common garments suitable for the menial
work of the kitchen, than the priestly robes wherewith he
once thought to deck himself.

HIS HOLY CONVERSATION. 275
And in this lowly condition, continues Thomas, he became a
shining light and a most admirable example of humility and
obedience to all that were in the House, subjecting himself to
perfect mortification of the flesh and spirit for the love of the
Crucified. But though he thus humbled himself, the fame of his
good conversation got abroad to the ears of strangers ; and many
people in high position wondered that he, who was once so rich a
merchant, should now become a poor cook and a humble Brother.
For he who had purposed for himself at first the dignity of the
Ecclesiastical Order, afterwards having given up every worldly
distinction, and the pride of any dignity that he might obtain,
now sought the lowest place of all, that he might imitate Christ,
who did humble Himself by taking upon Himself the form of a
servant, that he might minister to his Disciples.
With him the young student — Thomas a. Kempis —
formed a warm intimacy which quickly grew into a great
friendship : he thus speaks of him when he begins to tell
the story of his life.
This humble servant of Christ, despising all worldly things,
chose the way of holy poverty on earth that he might possess
Eternal riches with the saints in Heaven. For through works of
mercy and charity, he gained an entrance into perennial felicity.
This man, but so lately well known to me when I came to
Deventer, exhibited so much humility in his conduct and exem
plary behaviour that he preached more 'on the contempt of
worldly things ' by his deeds than by his words. Yet his discourse
was not lacking force when he came to speak about God, inasmuch
as he persuaded his auditors that they should renounce all worldly
grandeur, and that, for the love of Christ, no labour should be
abhorred. But who, he asks, can worthily speak of the virtues of
this man ? Nevertheless love requires me to say a few words, so
that this hidden pearl in the Lord's Vineyard should not any
longer lie concealed, but that it should be brought to light for the
edification of many.
Many interesting circumstances does Thomas narrate
respecting this friend. He mentions how this good Brother
was wont to discourse with his companion — probably a
Kempis himself — concerning holy poverty and self-abnega
tion ; and spoke out with such fervour in his words, that he
appeared in his outward gesture and by the lighting up of

276 THOMAS A KEMPIS.
his countenance, as if he must needs be all in a flame. He
rendered the greatest thanks to God that he had been called
to this kind of earthly ministration — viz. that of being a
cook to the Community, and that he had not been suffered to
be lost in attending to so many worldly interests. Therefore
he was wont to say to the Brethren with great zest and
pleasantness of soul, when he had his white dress on for
cooking : ' Am I not now made a great priest and prelate,
since I can administer the Communion twice every day to
the Brethren ? ' signifying, by this parable, as a Kempis has
it, that since he prepared and served dinner and supper for
them morning and evening, so he did thereby renew Christ
in each of the Brethren, meaning that he was the appointed
instrument of providing sustinence for those who were
living as the followers of Christ. There is also an evident
allusion to his past dreams of vain glory, and how it had in
a certain way found fulfilment through his self-abasement,
since he had become a true servant of Christ in ministering
to them. Oftentimes, too, says a Kempis, has he been found on his
bended knees engaged in prayer near the fire ; and when carrying
some pot or vessel in his hand he has been heard devoutly singing
Psalms. Hence he made the kitchen his oratory, knowing that
God was everywhere to be found, and while kneeling near the
material fire he became inflamed with spiritual fervour. What he
was wont to hear sung in Church, he sweetly ruminated upon, or
softly chanted over to himself whilst busily engaged at his work.
And thus he had God in his heart whilst he outwardly attended to
the duties of the kitchen, and was inwardly free to meditate upon
heavenly things, so that no moment was spent unfruitfully by him,
and no negligence occurred in his private devotions. He dili
gently studied to do his best, and seasonably to prepare food for
the Brethren, yet he avoided introducing superfluities. And
moreover, whilst he distributed the better pieces of food to those
he served, he usually reserved the worst to be consumed by him
self. Though he continued as a humble lay-brother to the
end of his days, and did not aspire even to be a cleric, yet
he seems to have seized every opportunity of drawing the

HIS COMPASSION TO THE POOR. 277
minds of those who in any wise came near him to the con
templation of holy truths, and to the love of God his
Saviour : and this he did not in any formal or dry manner,
as if he was but repeating some worn-out formula, but as if
it came fresh from his heart, and as if some light had re
cently dawned upon him. Thus a Kempis tells us that,
' On special holy-days, when certain young clerics from the
schools came, he generally introduced something profitable
to their notice, as for example, among other things, he
said : ' We find it well written in the Holy Scriptures,
Blessed are the poor in spirit, since of them is the kingdom
of Heaven ; but nowhere do we read, Blessed are the
Masters of Arts.' And they, being surprised at the fresh
ness of his words, received them with great respect. He
was accustomed to declare his own sentiments to them as,
for instance, that knowledge without humility is unprofita
ble, but that poverty of spirit, that is humility, shall truly
gain an entrance into the Kingdom of God. Moreover,
' Humility even now in this life obtains the grace of God,
and in the world to come eternal life.'
Thomas a Kempis relates several anecdotes which,
though of a simple nature, serve well to illustrate the self-
denying, compassionate, patient, and humble-minded cha
racter of his pious friend ; how like unto Christ he
endeavoured to live. ' He was indeed,' says a Kempis, ' full
of compassion towards the suffering poor, and chiefly to
those who desired to serve God.' And when certain poor
persons said to him that they received but little by begging
from door to door, he wondered that so many rich people
gave so niggardly, and did not give more largely to the poor,
since they could without much detriment to themselves
exercise so much compassion, and receive from God the
greatest reward. Mention is then made of an experiment
which he tried.
Willing, however, to prove what the poor said, he departed
late one day— having assumed the habiliments of a poor man, to
beg bread, with a companion whom he had selected to go with
him. And he went and cried outside at the door of the houses>

278 THOMAS A KEMPIS.
' Give something to a poor stranger for God's sake.' Hearing this
a certain cleric living in one of the houses rose up quickly to
open the door, that he might know who the stranger was. And
running after him, he inquired, ' Who are you that you should beg
of us in this manner ? ' But he, desiring to remain unknown,
held his peace whilst petitioning for food, and merely said, ' I
am  ' Then the other, recognising him from his voice, said, ' Art
thou not John Kettel ? Art thou now begging bread ? ' When he
came to this, John said, ' Be silent, do not betray me by making
a noise about it. It is a good and pious cause.' And the cleric
returning to the house related the circumstance to the household,
saying, ' How strange, how very strange is that which I have seen,
John Kettel, the cook at the Brother-house of Florentius, is going
from door to door begging bread.' But they, signing themselves
with the sign of the cross, were astonished, saying, ' What a good
man he has shown himself to be.' And these people, conferring
among themselves, were much edified by the example of John,
and privately recounted to their friends what had been done.
But John, returning to the house of the Brothers with the frag
ments of the alms he had received, carried them with great glad
ness into the kitchen, and showed to Florentius and the Brethren
the benediction of holy bread which he had besought and ob
tained for God's sake. Florentius himself was deeply impressed
with the devout lowliness of the cook, and said, ' John, give us
part of your alms ; ' who replied, ' Willingly will I give you some
of these things to eat, but then I must provide again for the poor
from the food you have, because the poor ought not to lose what
belongs to them, but should receive a more ample allowance.'
Then there was given to the Brethren for dinner some of those
alms which had been obtained, and John received the whole of
the bread that was in the storehouse of the Brothers, to give to
the poor for God's sake, as he had been commissioned to do ;
and there was great joy in that house.
Another anecdote that a Kempis tells of his friend is
this :—
On one occasion he went to draw water from the river near
the fish gate ; and entering the vessel of a certain fisherman that
he might draw the water clean from the river, the man to whom it
belonged came upon him and said, 'What business have you
here? Depart at once from the boat.' Then hearing the words,
with incredible patience he omitted to draw the water, and pre
pared to leave, lest he should further offend the man ; but the

HIS PATIENCE UNDER CORRECTION. 279

fisherman seeing that he was one of the good Brothers, and that
he would depart without saying anything, was moved with com
passion, and said, ' Come here to me, and I will fill your bucket ;'
and drawing the water returned it to him saying, ' Now go in
peace.' And having given thanks to his benefactor, Kettel de
parted, bearing away the water in the bucket, devoutly praying by
the way, as he was always accustomed to do when he went out to
transact any business.
Moreover Father Florentius knowing him to be a man of
courage, and capable of enduring adverse circumstances with a
brave heart, reproved him for negligence, at times, imputing a
fault to him, when he had not been faulty, wishful to try his
patience in this way, and also to show an example of it to others.
Thus when certain individuals knocked at the service window of
the kitchen, and other persons were at the door of the house, and
John (Kettel) hastened to answer each as the necessity of the
case required, Father Florentius, coming quickly upon him at
this moment, beat with his hand upon the table" that he would
bring something to him, as if he had some special need for it.
He however being a little tardy by reason of his being occupied,
the pious Father said sharply to the cook, wishing to prove him,
' How long am I to wait here expecting you ? ' To this the good
cook meekly replied, ' I am here, most kind Father, and will bring
you what you please. I beseech you to pardon my slowness.'
And when by chance the Brethren complained that they ought '
not to have the food so badly cooked as it sometimes happened,
Florentius would speak to him after this manner, ' Whatever have
you seasoned the food like this for? Do you not know how to
cook better than this ? ' To all this he listened patiently, bearing
meekly their accusations, and, confessing that he had been negli
gent, replied, ' I will try to amend myself.' To which Father
Florentius would respond, 'You often say this, but you make little
advance.' ¦
1 And let not the behaviour of Florentius towards Kettel be thought
churlish, unwise, and reproachable. He was an able guide of souls, and knew
the characters of those he had to deal with, and how they might be still fur
ther perfected. It was occasionally the custom of the saintly hermits in the
desert to try those whom they regarded as strong in faith and r. solutely bent
on doing God's will under all circumstances. Thus it is recorded that Abbot
Tohn, disciple of St. Amon, served one of the ancient fathers in the wilderness,
who was extremely infirm, for the period of twelve years ; and during this
time he applied himself with all imaginable care and affection to serve him,
yet he never received from him one pleasant or thankful word, but on the
contrary, was often received very rudely, and treated unkindly by him. At

280 THOMAS A KEMPIS.

Whether he was but an indifferent cook, not having
thoroughly learnt the business, or whether he at times
became absorbed with higher thoughts which carried his
attention away for awhile from sublunary things, we know
not, but we see how truly meek and humble he had become,
when he not only confessed his faults and imperfections, but
was willing to be considered more faulty than he really
was ; and on this account it was that he was set forth
before the other Brethren by the Superior as an example
of rare humility.
A Kempis tells us that he frequently meditated on the
goodness of God ; and with eager desire to know more of
Jesus Christ, he studied His life from the Holy Gospels,
that he might make it the rule of his whole life. And for
length the old man, finding himself near his end, called to him, in the presence
of a great many ancient hermits that came to visit him, the holy man who
during this space had served him with so much patience and humility ; and
taking him by the hand he thrice repeated these words : Remain constant in
God's service ; and recommending him to the most venerable fathers present,
he said, in order to move them the more, ' Believe it is not a man but an
angel I recommend to you ; for during the twelve years he has served me in
my sickness he has never had a good word from me ; and yet he never failed
to serve me with all possible diligence and affection.'
Such trials were not to discourage them, but to elevate their religion above
the region of mere sense and feeling. There are many in these days that put
fervent feelings in the place of faith ; and when they are depressed, or things
go contrary, or they are left to themselves, their faith becomes weak and is
ready to vanish away. But when any one goes on serving God and trusting
Him all the more fully in hours of darkness and trial, when there is no voice
of encouragement to cheer him, nor the sympathy of friends, or even of religious
associates to animate him, when difficulties are thrown in his way, and con-.
tern, t is thrown upon him, and he still goes on doing his duty faithfully,
humbly serving God and hoping in him, the strength of his faith becomes all
the more clearly seen, as it was in the case of faithful Abraham when called
to slay his son, or that of Job, who in the midst of the many sore afflictions
God permitted to come to him, said, ' Though He slay me, yet will I trust in
Him.' And, on the other hand, it only shows a weak faith in any one, when
he is always needing the voice of encouragement, looking for excitement, to
have his feelings stirred, and to have all things to go well with him, in order to
be earnest in religion ; and becomes slack and negligent in his duty, or in serving
God, when he has not these ; for his faith is like his who received th seed on
stony ground, ' the same is he who heareth the Word, and anon with joy re-
ceiveth it ; yet hath he not root in himself, but dureth awhile ; for when tribu
lation or persecution ariseth because of the Word, by and by he is offended ; '
or, as St. Luke has it, 'in time of temptation falls away.'

HIS REGARD FOR THE POOR TO THE LAST. 281
the love of Him, he cheerfully embraced, as will be seen
from the few records that have been given, ' the lowest
place, the commonest food, and the poorest raiment'
He died in the Brother-house about five years after
a Kempis had been at Deventer, that is, when a Kempis was
nearly nineteen years of age. A few days before his death
he was entreated to say, whether there was anything which
he considered could be more worthily and fitly done in the
House, as the Brethren w'shed to amend themselves in
whatsoever way he was willing to inform them. A Kempis
then continues : —
He being a faithful lover of the poor replied, ' In three things
I have a desire to see you amend. First, that you should eat
more sparingly, and give more to the poor. Secondly, that you
sell the better ornaments you have, and give the price of them to
the poor. Thirdly, seeing we have many more books than we
need, that some should be sold (retaining what are necessary), in
order to relieve the poor still more.' On hearing these words,
Father Florentius rejoiced at his devotion and compassion, and
answered, 'John, what you say is very good.'
Thus his entire thoughts were exercised in loving con
sideration for the poor, and, like Christ, the burden of his
last request was ' give ye them to eat ' — he seemed to care
little or nothing for the aggrandisement or temporal pros
perity of the Society, unless it was that they should be
come great as followers of Christ, Who, for our sakes,
became poor, and was full of compassion. During the
period of his sickness certain poor clerics came to visit him.
And, says a Kempis : —
On beholding them with eyes of compassion, he exclaimed :
' Oh how dear you are unto me, my poor brethren ; for the rest of
my time upon earth I shall not be able to give you anything. I
commend you, however, to God, that He may provide for you in
all good things.' Among many other exercises of humiliation, it
was his custom every Sunday to clothe himself in a long white
tunic or shroud-like garment, to remind himself of his death ; and
in this he performed the duties of his office as cook. It was his
earnest request also that he should be buried in it when he died.
The which good office was done for him by his associate in the

282 THOMAS A KEMPIS.
kitchen, Matthias de Macklineus, who afterwards washed the vest
ment, that he might be buried in it as he had desired.
This also adds to his great merit, that before he fell ill, he
undertook, out of love and obedience, from the beginning, the
care of the poor clerics, and of the infirm, desiring to visit them
that he might the more diligently minister to their necessities.
But being overtaken with infirmity he was wonderfully comforted
by the sweetness of Christ's visit to him.
Oh never let the voice of calumny be raised against these
humble men of heart — these little ones of Christ, who love
Him with so full a heart that they delight to seek his pre
sence continually in prayer, and holy meditation, and who
strive to imitate Him — that theirs is a selfish religion,
that they care not for others, so they themselves alone may
enjoy religion and be saved at the last. Though they may
not individually talk about their good deeds, being full of
true humility and the grace of God, they nevertheless feel
it to be a privilege to do ought for others in Christ's
stead, and consequently abound in good works, in deeds
of love and kindness. They ,who busy themselves with
many outward works of charity, and engage heartily,
it may be, in some 'philanthropic cause,' without active
love to Christ, without being at one with Him, without
seeking His presence and spending time with Him— are
wanting in the very essence and stamina of Christian
Charity, they are wanting root to live on ; and it would be
well if they seriously examined their hearts to see if there
be not some selfish motive— some inducement that has self
in view, such as the desire to be thought well of by their
fellow-creatures, and the acquiring influence over others, a
restlessness of mind, which by doing something for others,
satisfies for a time and quiets it. Good works are in them
selves ever to be commended, but God looks at the heart,
and sees why we do them. And those persons are most
pleasing to Him who, out of pure love to Jesus our Lord,
are sweetly constrained for His sake to succour all that are
in distress, in need, sickness, or any other adversity, as far
as they can, and say nothing about it themselves. For is

TRUE CHRISTIAN CHARITY CHERISHED. 283
it not the peculiar character and excellency of Christian
charity to feel, when we have done all that it is in our power
to do, that we are still unprofitable servants, and conse
quently should greatly shrink from making our charitable
actions known ?
In John Ketel we have an instance how the Brothers of
Common Life imbibed the Spirit of Gerard the Great, their
founder, in the exercise of Divine love. And what Thomas
a Kempis says of the latter may well apply to the former,
and more or less to a Kempis himself, and many other of
these Brethren. The words are characteristic of members
of this religious Society generally, though they are spoken
relative to Gerard. ' He studied to relieve the necessities of
the indigent through his own means and that of others 
Behold then a true Israelite, who so loved God, that he did
not neglect his neighbour, and so raised his affections towards
heavenly things, as not to be unmindful of the necessities of
others ; yea, he busied himself not only in attending to his own
salvation, but in seeking the profit of many, and leading them
with himself to great perfection! l
'The merciful God bestowed upon him great grace,
which he did not receive in vain, but employed in the per
formance of every good work. . . . Having obtained great
compassion from the Lord, he studied to impart this to
his neighbour largely, and everywhere, in true charity, so
that he could deservedly say with David : " I have brought
forth fruit as an Olive tree in the House of God ; and my
hope is in the mercy of God for ever and ever . . . ." Nor
did he as that wicked servant, named in the Gospel, go and
hide his Lord's money, intent upon his own advantage,
but faithfully put out to interest the gift of knowledge, and
the talent delivered to him for gaining souls. Worthily,
therefore, is he compared to a fertile Olive tree, who
obtained the oil of compassion which he poured forth by
pious expenditure among his neighbours. Yet chiefly did
he manifest the bowels of compassion towards the poor
clerics, to desolate widows, to chaste virgins, bestowing
1 Vita Gerardi Magni, cap. viii.

284 THOMAS A KEMPIS.

upon them, and upon every one who needed the aid of
consolation, the care of paternal solicitude.' '
To return, however, more immediately to John Ketel,
in narrating the singular event that follows, a Kempis has
evidently in his mind this thought, that as his friend in
health and strength had assisted the poor in their necessi
ties and visited the sick, as if he had seen Christ in them,
so Christ did now wonderfully condescend to acknowledge
him in return with a peculiar favour whilst yet he tarried on
earth. The circumstance is thus related by Thomas : —
Master Amilius, who diligently attended to him in his illness,
and continually waited upon him, bringing him what he needed,
came to visit him very early one morning on a certain day, and
asked him if he wished for anything, for by his permission he
would go to the Church, that he might hear Mass. This done, he
returned to his sick friend, when John said to him, ' It will please
me that you share the Mass with me, that thou hast heard.'
Amilius answered, ' Willingly would I share and give the whole to
thee in love, beloved Brother.' To which John said, ' My Brother,
our Lord Jesus Christ has thought worthy to visit me, whilst thou
hast been absent.' Then Amilius hearing this, said, ' When did
He depart, I beseech thee ? ' He replied, ' Immediately when
thou hadst opened the door He departed.' Then Amilius re
joiced greatly, and rendering thanks, he blessed God. 'And
these things,' adds a Kempis, ' he afterwards narrated to me.'
The story of this vision is thus briefly told. Like the
writers of the Bible, a Kempis simply mentions the circum
stance, without entering into particulars, or affording any
explanation. There is evidently something supernatural in
it. Whether our Lord graciously vouchsafed to reveal
Himself in bodily form, in some mysterious manner to
Ketel, or a strong impression was made upon his mind
with such vividness that Christ seemed really to appear to
him, we are unable to determine. There are things in the
spiritual life which we cannot doubt, but which nevertheless
we cannot comprehend. They are beyond our capacities
of fathoming. In his weak state of body and when the
spirit was ready to take flight, whilst bordering on the con-
1 Vita Gerardi Magni, cap. xiv.

KETTEL'S LATTER END. 285
fines of the invisible world, some special favour may have
been granted to one who so thoroughly gave himself to
Christ and endeavoured to fashion his life by His ; or the
spirit may have beheld what the bodily senses in a grosser
state could not do. But be this as it may, it mattered
little to Ketel, he was clearly under the impression that the
Lord Jesus had come to visit him for a brief moment, and
this contented him : nay, it was doubtless a great comfort
to the soul of this devout and faithful servant of Christ,
when about to end his days, and did so greatly rejoice
his heart that with aged Simeon he would be ready to ex
claim, ' Lord, now lettest Thou Thy servant depart in peace,
according to Thy word. For mine eyes have seen Thy
salvation.' And it was not long after this, as we learn, that
he was called hence.
This servant of God, John the cook, being replete with
many fruits of virtue — the account is continued almost in
the words of a Kempis — now felt that the time of his depar
ture out of this life drew nigh. He became seriously ill
after the octave of Pentecost, being smitten with a virulent
swelling of the body, and disposed himself accordingly to
meet his end. During this time Satan seems to have
tempted him much, trying to deceive or terrify this servant
of God, suggesting doubts of his acceptance with God, or
that he would ever get to Heaven ; but John's trust was not
on himself but on the mercy of God.
The kind Brother above named states that after this,
Ketel turned himself more intently to prayer, and among
other things to chanting the psalms, musing especially
upon the word, ' The Lord looseth them that are bound ;
the Lord giveth sight to the blind.' And as his friend sat
by his bed-side, he endeavoured to catch more of his words,
that he might treasure them up as a memorial, but the
hoarseness of his voice prevented him from hearing what was
said. He suffered greatly for a long while, and was much
reduced in strength as death approached ; but at last, in
the year 1398, on the fourth Sunday after Pentecost,
having been brought to a blessed end in the service of

286 THOMAS A KEMPIS.
Christ, he breathed forth the spirit of life, amid the prayers
of the Brethren who had assembled round him. His loss
was much lamented by all who knew him. He was buried
in the cemetery at St. Lebuin, where many also of the
Brethren who died in the faith of Christ after him rest in
peace, to be restored to life through Christ, with all the
faithful at the last day. Glory and praise be unto Christ,
for such a devout man and humble cook, who, in a brief
course of years, and with a little labour, has had allotted to
him (as we piously believe) the highest reward in Heaven.
Concerning him the venerable Father Master Huesden,
Prior of Windesheim, bore this excellent testimony, saying,
' Would to God that He would enable me to become a like
man, and to die in a like stace as he had done.' ¦
It was from this devout Brother that Thomas learnt the
manner of many religious exercises, and obtained from him,
notwithstanding his great secrecy and humility, a copy of
the same, which he has preserved and subjoined to the
narrative of his life, the which is prefaced, Incipit devotum
exercitium ejusdem fratris Joannis. And it is evident, from
the similarity which there is in it to the Libellus Spiritualis
Exercitii of Thomas a Kempis, that the latter largely
adopted, and inculcated the sentiments and counsels con
tained in it. This much then in conclusion is certain, that
there was always a sweet harmony in the sentiments,
maxims, and exercises of these two friends, whereby it is
believed that they did much to mutually strengthen and
edify each other.
Such are some of the memorials which Thomas trea
sured up and recorded respecting his two chief friends while
at Deventer, namely John Kettel and Arnold Schoonhoven,
and they have been here given more fully in this life of
Thomas a Kempis, because, if there is any truth in the pro
verb ' that a man is best known by his friends and the com
pany that he keeps'— and the general acceptance of it
shows that there is— we gain, in the absence of many par-
1 Thorn, a Kemp. Vita Joannis Cacabii, vulgo Ketel, No. 10, torn. tert.
pp. 99-108.

THE RIGHT KIND OF COMPANIONSHIP. 287
ticulars about a Kempis himself, a pretty good idea of his
character — what he was in himself, and what he strove to
be. It was impossible for Thomas a Kempis to keep up an
intimate acquaintance and to be so closely associated with
them — coming into daily and almost hourly contact with
them — without being greatly incited by their example to
renewed endeavours after the heavenly life, and to become
assimilated to them, following and imitating them in many
ways, as they tried to walk closely in the foot-prints of our
Adorable Redeemer, along the narrow way of life. A Kempis
found much keen enjoyment in their society, and he felt also
that he was thereby being raised to live at a higher level,
even a heavenly life on earth. This holy fellowship gave a
sweet savour to the otherwise severe life they led, and made
the healthy watchfulness, restraint, self-denial and self-discip
line, acceptable and vigorous. This genial companionship
with souls of a like mind was not a hindrance to his attain
ment of a most devoted life to God his Saviour, but rather
on the contrary, it was good for him to be with such, and
he felt it to be so, as they stimulated him to greater endea
vours after holiness of life. It was, moreover, undoubtedly
a great safeguard for him — as it is even for those who have
to mix much with the world — against temptations of
various kinds : it kept him from falling into a morbid con
sciousness of himself, or into a self-righteous condition,
and such like dangers, to which some religious persons are
subject ; the more so when they have no kindred souls to
whom they can unbosom their thoughts, or with whom they
can hold sweet communion on their mutual interests in
sacred things.
Thomas a Kempis was well aware, as it is evident from
his writings, that not every kind of companionship was good.1
It was a power, an influence that might lead to evil, to very
1 See De recognilione propria Fragilitatis, chapter iii., ' On a faithful and
true Friend,' where these words occur — ' Esto bonus et fidelis, et invenies
amicum fidelem. Amor Dei, amicum fidelem constituit : sine Deo nulla
amicitia stabit.'

288 THOMAS A KEMPIS.
great evil, as well as to what was good ; and therefore it
behoved everyone to be very careful with whom he asso
ciated, lest he should be drawn from his high purpose, and
dragged down to a lower kind of life. Hence he says :
' Open not thine heart to every man, but treat of thy affairs
with the wise and such as fear God.' In the earthly attach
ments which earnest-minded Christians make they must
guard their hearts, lest they be too much taken up with
them, deprived of that interior spirit which they need, and
drawn away in any degree from God ; lest they trust, and
seek their happiness in their friends, rather than in God
and in His favour. But still more must they be on their
guard against suffering themselves to be led away through
earthly attachments to an easy indifference about the soul's
welfare — to a neglect of the things of God, and a careless
relaxation of watchfulness and self-denial, whereby the
whole tone of a man's being is made worse, and rendered a
more easy prey to the crafts and assaults of the evil one.
Otherwise a Kempis was fully assured of the great advantage
to be derived from associating with high-minded Christian
souls, resolute in the pursuit of attaining to the stature of
perfect men in Christ. If was like living in a purer and
holier atmosphere ; it had a bracing and refreshing influence
upon his own soul ; it seemed to lift him to a more blessed
state of existence even whilst on earth ; it kindled in him an
ardent desire to press forward with them in the attainment
of all heavenly graces, to become like them true lovers and
followers of Christ.
A Kempis was early separated from both these dear
friends of his : one was taken from him, as we have seen,
by death, and he left the other behind at Deventer when
he went to Mount St. Agnes, and probably he felt
that he would never again on earth meet with their like ;
but this did not prevent him from making fresh friendships
in after life, perhaps not so close or having such an influence
over him, as those we have named : yet he ever seems to have
felt it good to cultivate and cherish by all possible means
godly companionship ; and therefore we shall find that he

HIS DELIGHT IN GODLY COMPANIONSHIP. 289
was ever associating himself intimately, not merely as one
of a community, with good men, but making friends often
with the simple-minded, with such as had even some infir
mity of mind or body, and also with younger men who
sought his instruction and advice, with all, indeed, in whom
he saw the dawning and growth of grace. In short, it
might be said of him, as in the words of the Psalmist, ' His
delight was with the saints that are in the earth, and upon
such as excel in virtue.'

VOL. I.

290

CHAPTER XI.
A Memoir by a Kempis of Gerard of Zutphen, the Scripturarius — Remarkable
for his learning and love of the Bible — His intense zeal for study led
him to neglect his bodily wants — His kindness to poor Clerks and to
those seeking religious instruction — Cut off in the prime of life — He
strongly advocates the utility of reading the Bible in the mother-tongue 
Also that prayers should be made in the same — Some extracts from his
treatises on these subjects — Also his defence of the mode of life
adopted by the Brothers of Common Life — Memoirs of two priests (1),
John Gronde, whom Gerard the Great induced to come to Deventer to
help him — A celebrated preacher and a great comfort to very many — After
Gerard's death he took the spiritual charge of the Sisters — (2), John
Brinckerinck, who succeeded Gronde as a preacher and confessor to the
Sisters — He had been associated with Gerard in his evangelising
labours — A Kempis often heard him, and gives some account of his
preaching on several occasions — His many labours of love, and his
death.
It is very instructive and interesting to mark the various
means by which the Providence of God fitted and trained
His servant Thomas a Kempis for the special work he
had to accomplish. We have seen how he was early
nurtured in religion by pious and humble parents, and
trained up in all virtuous and godly living whilst at Kem
pen ; how he was blessed with a devout and affectionate
brother ; and how just at the time of life when the mind
begins to develop itself and take shape, he was brought
into the society of truly godly men, and associated with a
few earnest souls when he came to Deventer. We have
already mentioned two besides his spiritual Father, Floren
tius, who exercised no inconsiderable influence upon him,
Arnold of Schoonhoven and John Ketel ; but there were
others besides who in no little degree contributed to ad
vance his spiritual education. Among these we must
here notice and give an account of Gerard Zerbolt,

A MEMOIR OF GERARD DE ZUTPHEN. 291
who acquired some renown as one of the Brethren of
Deventer. Thomas a Kempis speaks in loving remem
brance of him, designating him Gerard de Zutphen, be
cause he was born at this place, in the year 1367. He
was the Scripturarius, who directed the work of the ,
clerics, and the Librarian who took charge of the manu
scripts and books of the Brotherhood ; and such was his
earnest zeal to know the revealed will of God, that it may
truly be said of him in the language of Job, that ' he
esteemed the words of His mouth more than his necessary
food.' A Kempis thus writes of him : —
It is a pleasing duty for me to trace out in a few words the
virtues of so godly and learned a man as Gerard de Zutphen, and
to propose for a good memorial of life his example and writings,
that they may be copied by future generations. He deserves
especially to be named as one of the first of the Brethren (that
joined the community), and as one of the most ardent lovers of
the Divine law. For though he lived but a short time, he yet
bequeathed to us the most acceptable monuments of doctrine,
since he was remarkable for his diligence in the study of the Holy
Scriptures, drawing forth also from deep and recondite sentences
of the Fathers, various species of aromatic learning, against the
distempers of vice, and for the guarding of the soul against lassi
tude, as are to be found chiefly set forth in the books written by
him, one of which begins with Homo quidam, and the other,
Beatus vir.x
Like a Kempis he had obtained the rudiments of
learning elsewhere, and had come to complete his education
at the celebrated school of Deventer, where he soon came
under the influence of Florentius, and before long wholly
attached himself to him and the Brethren. In his youth,
whilst still a boy, he had shown great eagerness for learn
ing, and thirsted for the acquisition of knowledge. He
hung upon the lips of his teachers, always, imagined the
hours of the lessons too short, and deplored nothing so
much as when they were discontinued. His intense
1 Thorn, a Kemp. Vita Ger. Zutph., sec. 1. The seventh biography of
the Brethren. u 2

292 THOMAS A KEMPIS.

passion for study was kept vigorously alive through the
few years of his after life, and the associating with holy
men gave it the direction towards sacred things, which he
resolved to pursue with untiring energy.1
His eager zeal for learning, combined with his almost
complete subjugation and forgetfulness of self, was some
thing remarkable, and at times amounted — to say the
least of it — to imprudence, and called for the interference of
his superior.2 Incessantly occupied with reading, studying,
and transcribing the Bible and other religious books, he
spent the entire day, except the intervals devoted to reli
gious exercises and meals, in his cell, finding his solace
in sacred books and pious research, and even in the finest
weather would scarcely ever approach the window to
breathe the fresh air. He seemed wholly raised above ex
ternal things, and even to some extent above the necessities
of the flesh. He would pass through the streets to the Church
as if unconscious of the presence of men ; and when interT
rogated about this abstraction of mind, and whether he
were hindered by people passing, he would give an answer
implying that outwardly, as regarded their persons and
business, they were no more to him than a flock of sheep.
Moreover, he seemed not to care what he had to eat, or
when the hours of refection came : and when necessity
compelled him to take food, he would rather listen to
some sacred discourse than be in any haste to refresh
his body. Unless, therefore, Father Florentius — who
dearly loved him as a faithful Brother in the Lord — had
carefully watched over him and been solicitous of his
necessities, his health would have been injured more than
it was, and his life earlier cut short. Thus it happened,
as a Kempis tells us, on one occasion that he had upon
him a hidden disease, which medical men call the fistula,
but he was so unwilling to give any one the trouble to
attend upon him, or that the House should be at any ex
pense, that he patiently bore the pains of his body for the
good of his soul. But when this came to the knowledge
1 Thom. a Kemp. Vita Gerardi Zutph., sec. 2. 2 Ibid. sec. 3, 4.

ESTEEMED FOR SOUNDNESS OF JUDGMENT. 293
of Florentius he immediately looked after him, had a
physician called in — probably the good priest Everard
Eza from St Almelo, who so kindly visited Thomas a
Kempis in his illness — who attended him till he was cured
and restored to health again.1
Such souls as these are precious to the Church ; they
are the salt of the earth, and ought to be especially cared
for. For when rightly directed, and their temporal wel
fare somewhat looked after, they largely promote the
glory of God on earth, and the benefit of many souls
around them. In the holy enthusiasm that animates them
there seems an utter disregard of self, and its needful
requirements, if so be they may accomplish the work they
have to do. There are many well able and ever ready to
look after their own worldly interests, but these, who are
counted fools by the world, are ready and willing to
endure all things and even to neglect their necessary wants.
Well and happy is it for them and for the Church,
when there is some loving hand, be it wife, or friend, or
spiritual director, who will look after them, care for them,
and gently restrain or regulate their too ardent zeal or
asceticism, that they may be preserved in health, and from
injuring themselves, as it is too often done in ignorance,
or over great self-abnegation, if not from imbibing a mor
bid or distorted view of the Christian life.
But with all his forgetfulness or neglect of self, and his
abstraction from worldly matters, Gerard of Zutphen was
far from being inexperienced in temporal affairs ; for he
possessed great insight about them, and a sound judgment
on questions of law ; so that Florentius, in settling matters
connected with the business of the Brotherhood, would
frequently ask his advice, and engage his services, especi
ally in those things which required a knowledge of the law.
Many other persons — those in high position as well as
clerics — consulted him in any case of doubt, or when they
wanted his opinion on some weighty and difficult business,
and listened reverently to him : for in solving any spiritual
1 Thorn, a Kemp. Vila Gerardi Zutph., sec. 4.

294 THOMAS A KEMPIS.
question, when he delivered his sentiments, he usually
confirmed them by the authority of the Saints whose
teaching or example he wholly followed. On this account
he was much extolled by wise and learned men, but he
himself still remained humble, and accounted the praise of
men for very little, for as a Kempis adds, he did not
study to be accounted a professor of elocution, but the
maintainer of a good conscience.1
He was very helpful to many clerics also, who were strangers,
or did not belong to the Brotherhood, lending them sacred books
(sacros codices) that they might study them in their own homes,
and read them in the schools. He admonished them — and par
ticularly those engaged in the study of divinity — not to yield to a
life of ease, or to saunter about at feast-times. He had quite an
extraordinary fondness for good books, and pointing to portions,
or to separate books, of the Holy Scriptures, he would say, ' These
books preach to you and teach you more than we can possibly
tell you. For these sacred writings are the light and solace of
our minds — the true elixir of life — so that we can no more do
without them in our earthly pilgrimage than we can do without
the Sacraments of the Church.' From this we learn, as a Kempis
remarks, that he loved the books of sacred theology above the
riches of the world, and rejoiced more in a good book than in a
rich dinner and the most' highly flavoured wines ; for he knew
that they were not wise who delighted themselves in delicacies to
eat and drink ; whereas, on the other hand, they who gave them
selves up to sacred studies were replenished with wisdom, and
worthy of being admitted to heavenly secrets. Therefore, no
wonder that he held books in great respect, read them very atten
tively, and took care of them as if they were treasures of great
value to' him.2
Moreover, a Kempis tells us, that he looked not so much
to the lengthened exercise of study for the right understand
ing of the Scriptures, as to the enlightenment of the Holy
Spirit, Who giveth understanding to the lowly, and revealeth
His mysteries to the pure in heart. To the pursuit of this
1 Thorn, a Kemp. Vita Gerardi Zutph. , sec. 6.
2 Ibid. sec. 5. It was probably to check this passion for books, which ap
peared immoderate and hurtful to some of the more practical of the Brother
hood, that John Kettel, the cook, recommended the Brethren when he was
dying to keep only what was needful, and to sell the rest for the benefit of the
poor.

THE DEATH OF GERARD DE ZUTPHEN. 295
purity he directed all his energies — stirring up the fear of God
in the newly converted, chiding the sluggish, and exhorting
those who desired to excel in virtue, to the mortification of all
vice within them. ' If,' said he, ' we neglect to fight against vice,
evil passions will prevail, and we shall fall into the snares of the
devil, who is always lying in wait for us. Therefore labouring
with all diligence we must manfully repulse him, since the crown
of eternal life is promised to those who conquer.' After that then,
having been illuminated with wisdom from on high, this worthy
Priest conversed humbly and devoutly among the Brethren with
much grace, which greatly tended to their advancement in holi
ness of life. And when he had diligently read through many
books, he began, before the end of his life, as if converted anew,
to read a second time the ' Speculum Monachorum,' and the
' Profectus Religiosorum,' by which he endeavoured to resuscitate
within him the spirit of devotion, and incite himself to primitive
fervour. There seems to have been a cause for this. A fresh
call from God had been given ; a warning voice to be
ready for his summons hence ; and he appears to have
plumed the wings of his soul anew for his flight to a better
world. Many deaths had taken place around him ; some
from the very house where he dwelt had been carried off
to their last resting place ; his own dear friend Lubert
Berner was among the number — for loss of whom he
mourned deeply.
For, continues Thomas a Kempis, being inflamed with zeal he
did not long survive such proficiency, but mindful of the decease
of Lubert, whom he loved most dearly, and at whose death he
shed so many tears, he followed him in a brief space of time. It
happened on this wise — he had been sent with a Brother in the
same house, Amilius van Buren, to seethe Abbott of Dickeninghe,
an accomplished Canonist, with whom he was oftentimes accus
tomed to discuss cases of law and conscience, and was on his re
turn to Deventer, when coming to the Brother-house at Windes
heim, where he designed to stay all night, he became sick unto
death. Amilius following the custom of the Brethren, to speak
unreservedly to each other, said to him, ' It seems to me that
your sickness will speedily end in death.' To which Gerard re
plied, 'It seems so to me also.' He rapidly grew worse; there
appeared no hope of checking the disease ; his time had come ;

296 THOMAS A KEMPIS.
and he breathed his last as if he had fallen into a sweet sleep, on
the night of the Festival of St. Barbara, a.d 1398, in the thirty-
first year of his age. His body was buried with honour by the
Prior and the Brethren, in the passage before the door of the
Church. Florentius hearing of his death, was greatly distressed,
having accounted him as his beloved friend — and both he and the
Brethren (among whom Thomas a Kempis was now reckoned),
bewailed him with great lamentation, being constrained thereto by
their great love for him, because, adds a Kempis, this dear
Brother, that had been taken from them, was as a pillar of the
house, and a right hand in matters of business. But blessed be
God, Who hath granted to us such a man !
A Kempis had now been about five years at Deventer
when the Brotherhood sustained the loss of this excellent
and zealous servant of God. Immoderate study, and
neglect of the body, it is feared, brought on his premature
death ; and when sickness came upon him, he had no
bodily stamina to resist its inroad, and quickly succumbed.
A Kempis, however, had not failed to profit much by
having been brought into close contact with such a man ;
he was of an age, and in a condition of mind to be deeply
affected by the views and sentiments of one so much
venerated in the house where he lived ; he had frequent
opportunities of listening to his conversations in private,
as well as giving earnest attention to his more public and
set discourses on religious matters ; and he could not omit
to observe diligently his habits and manner of life. There
were some points on which this man was at variance with
the received opinions then in the Church, points which
nevertheless afterwards formed the basis of the Reformation,
and by some were judged to be heretical ; it will not there
fore be out of place here to advert briefly to a few matters
in the writings of this man, since both the life and works
of a Kempis were tinctured by them, as any one will hot
fail to observe who attentively studies the books he com
posed. The Bible had been for some time, as it is well known,
translated from the original Hebrew and Greek tongues
into the Latin language ; and this translation was then in

THE BIBLE AND PRAYERS IN MOTHER TONGUE. 297
general use among the churches of the West. It was, how
ever, in many of the nations of Europe but as a foreign
tongue, a language not understood by the people, and none
but the learned could read and comprehend it ; and it was
doubtless part of the duty of those men who were ordained
to be ministers of the Word to interpret or translate the
Bible to the unlearned, as well as to expound or preach
upon it. It was a most desirable thing, however, that the
people of the various countries might have a translation of
the Bible in their own tongue, that they might read it for
themselves, and not be solely dependent upon others for
receiving the Word of God. It was a right they might
justly regard as their due, which should not be withheld
from them. But many of the leading Ecclesiastics, and
foremost Theologians, among whom we find Gerson, the
Chancellor of the University of Paris, were opposed to this
grand work. They advocated the withholding of the Bible
from the laity, fearing they would make a wrong use of it,
apprehending that it would give rise to mistakes, super
ficial knowledge, and unreasonable contradictions of the
doctrines of the Church ; and did not reflect that these dis
advantages, which are certainly of possible occurence, are
more than counterbalanced by manifold beneficial effects.1
Now Gerard of Zutphen was one of those who contended
most warmly for the translation of the Bible into the
German tongue, and at this time he almost stood alone
save and except the Brothers with whom he lived, in plead
ing for the people that they might read the Word of God in
their mother-tongue. Another matter which he also took
up most warmly, akin to this, was that the people should
be suffered to pray in their own tongue. All the prayers of
the Church were at that time also offered up in Latin, so
that, though the unlearned might to some extent catch the
meaning of what was said, and might endeavour to lift up
their hearts to God, in the words uttered, yet could they
not be edified as they should be, while praying in an un
known tongue. Now on both these subjects, Gerard of
1 Du Pin, torn. i. pars i. p. 105, and torn. iv. p. ii. p. 623.

298 THOMAS A KEMPIS.

Zutphen has written treatises, which are remarkable, con
sidering the time when they were penned, and are well
deserving even at this day of a thoughtful attention. He
seemed to perceive intuitively that the withholding of these
two blessed privileges from the people was a denying to
them a knowledge of the Gospel, and a barrier to the
progress of true religion ; and besides, his reading of the
Fathers, and his converse with practical men, deeply
earnest themselves, had rendered him doubtless very
sensible of their importance, so that he was very eloquent,
and pleaded hard and convincingly that both the Bible
might be read, and the Prayers of the Church might be
said, in a language the people understood.
We learn from two works of his on these subjects, that
some of the most vital principles of the Reformation were
held and advocated in the Church by the Brothers of Com
mon Life — years before the great change came, by men who,
though anxious to preserve the unity of the Church, were
thoroughly embued with a desire to restore to her primi
tive light, life, and purity ; for these treatises appeared full
nigh a hundred and forty years before Luther posted up
his theses on the door of All Saints Church at Wittemberg.
The great German Reformer appeared at a crisis which
had long been ripening, and took the lead in a movement
which had its origin further back, and was to be traced up
to the labours of those who had prepared the way for it in
years gone by. Few things probably conduced more to
the bringing about of the Reformation than the further pro
motion of these two measures, which Gerard of Zutphen so
ably and so fearlessly advocated. And if credit be given
to those who took an active patrt in the struggle for the
Reformation, let not those who prepared the way, and
sowed the seed for such a harvest, be forgotten or over
looked. We would call attention to the amount of intelli
gence, honesty, zeal, and common sense, that are to be
found in these writings of Gerard of Zutphen, which ought
to raise him in our estimation, when compared with his
contemporaries.

UTILITY OF BIBLE IN THE MOTHER TONGUE.299
In the following passages, it should be borne in mind
also that the views and sentiments therein fully expressed,
were those in the main held by Thomas a Kempis and the
1 Brothers of Common Life.' They form, as it were, a
manifesto of the faith, or principles of the Society respect
ing the points in question, and were traditionally accepted
as those held by the Brotherhood.
In a treatise of his Upon the utility of reading the Bible
in the mother-tongue, Gerard insists, on the one hand, that
all laymen should instruct and edify themselves out of the
Scriptures, and, on the other hand, no less earnestly warns
them against religious curiosity, and the unhealthy in
clination to dwell by preference upon those parts of Scrip
ture which are dark and mysterious.1
There is in the Scriptures, he says, a sound and simple
doctrine accessible to all ; for the comprehension of which
no deep search or disputation is necessary, but which, on
the contrary, is evident of itself to every reader without
great pains, or learned controversy. On the other hand,
Scripture also contains another doctrine, sublime, profound,
and obscure, for understanding which diligent inquiry and
more penetrating research are requisite. The first of these
doctrines may be called milk, drink, or water ; the second,
strong food or bread.
Now for simple and unlettered people, or laymen, who
are in a manner children in knowledge, it is necessary, and
in no wise forbidden or disallowed, but rather recom
mended by holy men, that they should either themselves
read, or hear read by others, in the language they under
stand, these books of Scripture which contain the simple
and obvious doctrine. On the other hand, it is not advan-
1 For this summary of Gerhard Zerbolt's teaching and sentiments I am
mainly indebted to Ullmann, who says that he has drawn the chief points of
it from a book composed by Gerard, entitled, De Libris Teutonicalibus, an
excerpt from which ' De Utilitate lectionis sacrarum literarum in lingua
vulgari ' is given in Daventria Illust., pp. 41-5 ?. And he adds that, though
Zerbolt gives fifteen reasons, he does not give them all, nor the order in which
they are introduced by him. He only selects what seems the most important,
.and gives them in what appears to him an appropriate order. And he states
that the Latin in which the works are written is of great purity.

3oo THOMAS A KEMPIS.

tageous for such persons to occupy themselves much with
those books of Scripture, or those holy teachings which
contain the doctrine we have above designated as deep,
difficult, and obscure, whether the books are published and
translated into the vulgar, or into some other tongue.
That the reading of the Scriptures in the vulgar tongue
is not absolutely unlawful for laymen, but rather beneficial
and necessary, appears from these words : ' Sacred Scrip
ture,' says Gerard de Zutphen, ' does not merely train and
instruct a particular class, but every man in his own
station. For sometimes it prescribes to all men general
rules of faith and practice. In other and most places, it
addresses its doctrine to some one particular class. Here
it teaches beginners, there informs the more advanced, and
anon moulds the life of the perfect, thus adapting itself to
the moral condition of all. Accordingly, Scripture has
been given to all men in all ranks, and given for this end,
that they who have as it were become fugitives from them
selves, and strangers to their own hearts, and were not able
inwardly to discover their sins, might at least learn to
discover them outwardly, by means of the picture which
the Scripture holds up. What sensible man, then, will
dare to say that the laity sin when they use the Scriptures
for the purpose which God gave it to subserve, viz., teach
ing them to discover, and heartily to repent of, and forsake
their sins ? Why should they not be partakers of the divine
law, as well as of the other common blessings of God,
seeing that among these the law and the Holy Scriptures,
as peculiar in their kind, occupy the chief place ? The
laity, therefore, cannot with justice be excluded from this
benefit and divine consolation, which impart life and
nourishment to the soul.'
Gerard of Zutphen contends that it is in general the
grand object of Scripture to give strength and support to
the. operation of the natural law, in order that man may be
enabled, by an outward help, to see and discover what he
never could have seen by the darkened and defective light.
of the law of nature within him. This is the case with all

THE BIBLE FORMERLY READ BY THE LAITY. 301
men, but more particularly with laymen, inasmuch as they
are perpetually entangled with worldly business and cares,
by which their inward eye, or power of discrimination and
understanding — which is the law of nature within them — is
overspread with dust. Accordingly, it is expedient for
them, above all men, at certain times to rest from business,
to enter into themselves, and, in the mirror of the Divine
Word, contemplate what they are. The laity are even
bound by law at certain times to attend church in order
to hear the Word of God. But if they ought not to know
the Holy Scripture, why is it preached to them ? And
why may they not be permitted to read the same things,
or almost the same things, as those to which they are
called upon to listen ?
It is too true, continues Gerard, that laymen learn and
retain but little of what they hear, and seldom understand
what they listen to during the quarter of an hour, or the
less time that the sermon lasts.1 If, without being for
bidden, or even blamed, they peruse secular books and
poems, frequently most obscene and seductive, and occupy
their minds with useless things, such as the Trojan war,
and the fair Diana, it would be the highest absurdity to
restrain them from the Bible, which might kindle in them
love to God, and a longing for the heavenly country. Be
sides, the greatest teachers of the Church, Jeromej Augustine,
Gregory, and Chrysostom, have always exhorted the laity
to study the Holy Scriptures, which they would never have
done, had they considered it injurious or unlawful. And
that laymen should read it in the mother tongue is involved
in the nature of the case. Originally the whole Bible was
written in the language in which it could be best under
stood by those for whom it was designed, and in general
by all ; to wit, the Old Testament in Hebrew for the Jews,
1 Though we have instances of sermons at this time occupying a much
longer space of time, they were doubtless delivered on special occasions.
From the words of Gerard it is evident that, in general, those addressed to the
common people in their mother-tongue were of short duration. It was not
thought wise to keep them a long time, but to speak to them a few words and
let them go.

302 THOMAS A KEMPIS.
the New Testament in Greek, with the exception of the
Gospel of St. Matthew,and the Epistle to the Hebrews, which
were in Hebrew, and according to some that also to the
Romans, which is said to have been in Latin.1 If, then, it
be not lawful to read the Bible in the vulgar tongue, why
should that have been the tongue in which the Apostles
and Prophets wrote ? And why did not Paul and Matthew
rather address the Jews in Greek, Latin, or some other
language not familiar to them, and the Greeks in Hebrew ?
Besides, from the earliest times translations of the Bible
have been made into the languages of various countries,
either by eminent Fathers of the Church themselves, or at
least with their approbation, and especially into the Latin,
the use of which extended over the whole world. Accord
ing to Cassian, the Egyptian monks studied the Bible day
and night, and yet they were unacquainted with either Greek
or Latin. They must, therefore, have read it in the Egyp
tian or some cognate tongue. The Jews have the Scriptures
in Hebrew, the Chaldeans in Chaldee, the Grecians in
Greek, the Arabians in Arabic, the Syrians in Syriac, the
Goths in Gothic ; the Egyptians, Indians, Russians,
Sclavonians, Gauls, in fact all nations, possess the Bible in
their own language. If, then, the Bible be read in all
languages under the sun, why should it not be read in
German, as well as in Arabic and Sclavonian ?
1 In a note on this point Ullmann says, ' Zerbolt's critical knowledge must
of course be estimated only by the standard of his age . . . That St. Mat
thew's gospel was first written in Hebrew has been acknowledged, although
not with unanimous consent, by modern criticism itself. In the case of the
Epistle to the Hebrews, this idea has been rejected upon quite sufficient
ground, and in that of the Epistle to the Romans still more decidedly. The
same may also be said of the supposed Latin original of the Gospel of St.
Mark, of which also Zerbolt subsequently takes notice. The opinion he ex
presses respecting the relation of the vulgate to the original text of the Bible
is well deserving of attention. One might almost suppose that in the exercise
of prophetical foresight, he had respect to the fourth session of the Council
of Trent, for he says expressly :—" The Holy Scriptures are viuch more
authentic in the Hebrew and Greek than in the Latin language. For the
Latin version is always to be rectified and improved from the Hebrew and
Greek text, when any ambiguity in the language occurs."' — Daventr. Illuslr
P- 53-

FOUR KINDS OF ATTENTION IN PRAYER. 303
Thus closely does Zerbolt argue this momentous ques
tion, and continues : —
' Reading the Bible can never be unlawful, for otherwise
it would either be bad in itself, or must have been posi
tively forbidden. But neither of these is the case. Read
ing the Scriptures cannot be bad in itself, for it is a
principal means of aiding a man in doing good, and in over
coming evil. And just as little has it been forbidden,
because neither divinity nor law contain any actual prohi
bition against the practice, but everywhere recommend it.
In place, then, of hindering laymen from reading good Ger
man books and the German Bible, they should rather be
encouraged to do so, for it would be far more beneficial
were they to occupy their time with these, than with use
less fables and tales, or with drinking in taverns.'
So much then for what Zerbolt says with regard to
reading the Bible in the mother tongue.
And now to take up the other matter ; it was to be
expected that Zerbolt would express himself in a similar
way upon the kindred subject of prayer in the mother tongue.
Even in those days, and long before the invention of
printing, the laity had manuscript prayer-books, which at
certain times they were accustomed to use ; and the question
arose whether they should read their prayers and psalms
in the mother tongue, or, according to the then universal
practice of the Church, In Latin. Here also Zerbolt,
naturally founding his opinion upon several declarations
of the apostle St. Paul, 1 Cor. xiv., decides on the principle
that what is intelligible conduces most to edification and
profit, and among other observations has the following:
' There are in prayer four kinds of attention or application
of mind. First, the superficial, directed to the mere sound
of the words, and by which the inward sense receives but
little nourishment. Next, attention to the meaning of the
words, by which the soul may receive nourishment, pro
vided the prayer is in some degree devotional. Further,
there is a spiritual attention, if, from, the words of the
prayer a spiritual sense is derived ; and, in short, a fourth

304 THOMAS A KEMPIS.
sort, when a man turns his mind to God, and the object
for which he prays. Of these kinds of attention, the first
may be exercised by the layman, even when he prays in
Latin, and so likewise may the fourth, although not with
the same certainty. The second and third kinds, however,
which are of the greatest utility, are excluded in the case
of Latin prayers. Accordingly, in all cases, prayer in the
mother tongue is the most advantageous.1
There is little doubt but that principles such as these
were accepted by Thomas a Kempis whilst at Deventer,
and exercised no small weight with him in what he after
wards wrote and taught.
When the learned historian Gieseler says that ' among
the small and peaceful -circle of religious mystics, no man
exercised so important an influence as Thomas Hemerken
(a Kempis),' he adds these significant words : ' In this circle
the translation of the Bible also which seems to have been
printed in large numbers at this time, may well have been
in use.' The German translation of the Bible was first
printed in 1462 at Mayence ; and on the whole fourteen
times before the Reformation at Strasburg, Augsburg, and
Nuremberg.2 This was considerably in advance of what
was done in England ; since the first printed edition of any
part of the Scriptures in English was of the New Testament
at Hamburg in the year 1526. It was chiefly translated
by Tindal. But the whole of this impression (with the
exception, it is said, of a single copy) was bought up and
burnt by Tonstal, Bishop of London,, and Sir Thomas
More. Another English edition was immediately put
forth in 1527, and a third in 1528. It was not till 1535
that a complete edition of the Bible was printed in English
by Tindal and Coverdale. Thus in Germany they had
translations of the Bible printed more than sixty years
before they had it in England. Nine years before Thomas
a Kempis died the Bible printed in the German tongue
1 From other extract concerning Prayers in the mother tongue, Daventr.
Illustr. pp. 515—58.
2 Eccles. Hist., vol. v. 74.

A FIRST STEP TOWARDS THE REFORMATION. 305
was circulated, and there is little doubt but that his eyes
were gladdened, and his heart rejoiced, by having a sight
of one, and knowing that the blessed Word of God, which
he laboured so hard to make known and publish abroad,
would now have a wide and unlimited circulation. It is
not known what part the Brothers of Common Life directly
took in the work of translating and printing the Bible.
They must certainly have largely helped forward the v/ork,
for it was congenial to their spirits, and they were the fore
most in their day to promote the reading of the Bible, and
getting the people to pray in the ir own language, in such
measure as they were able. And in opposition to leading
divines of the times, they fearlessly advocated their opinion.
The enunciation of such sentiments were sure to attract
attention ; and the examples of the Brethren, with whom
Zerbolt was associated, contributed greatly to spread the
reading of the Scriptures among the laity, and to make
the use of the mother tongue in the department of religion
more universal.1
To form some idea of the bearings of this teaching on
the people around them, and on future generations in
Germany, I shall here add a few very appropriate and
forcible words from Ullmann, relative to the subject. He
says : — ' This exerted an important influence in various
directions, on preaching, to which it gave greater life and
vigour ; on prayer, rendering it more sincere and earnest ;
and on piety in general, which it increased in affection,
depth, and ardour. Like mysticism, it served to give
Christianity an inward seat, out of which the Reformation
arose. Even objectively, however, the matter was of great
consequence. The Reformation was the emancipation of
the nationalities from the unity of Rome, in which, during
the middle ages, they were entangled. It essentially in
volved, as we have already seen, a popular element.
Nationality cleaves to language, and the acquisition by
countries of Europe of a literature of their own, was the
first step toward their deliverance from Rome, which, being
1 Vide Delprat, sec. 128.
VOL. I. X

306 THOMAS A KEMPIS.

Latin itself, strove to Latinise them all. They were become
ripe for their freedom, when Christianity, and the piety
which it inspires, put on the national dress. As soon as
the German preached and heard German sermons, read a
German Bible, possessed a German theology, and prayed
German prayers, the bond which connected him inwardly
with Rome was severed, and inward separation could not
but soon lead to outward separation also. The vindication
of the national independence was completed by Luther, who
never could have become the reformer of Germany and
Europe had he not written, and spoken, and sung, and
thundered in German. We see, however, by the example
before us, and by others which we do not here notice, that
the cause of national emancipation in religion had been
advanced for centuries before it reached the outbreak in
Luther's time, and especially how large a part in its
advancement is due to the Brethren of Common Life.' 1
Gerard Zerbolt, moreover, undertook the defence of
the manner of life adopted by ' the Brothers of Common
Life.' It will be remembered how bitterly they were
assailed in the earlier portion of their history by the
Mendicant Friars, and how fearlessly Gerard the Great
denounced from the pulpit of Deventer the attack made
upon them, and how he supported the system that had
been established by him and identified with himself. And
in like manner Gerard Zerbolt with his pen ably showed
that there was nothing to be condemned, but on the
contrary,, much to be approved in the method of the
Brothers consorting together.
The reader must bear in mind that the order of Canons
Regular had not been as yet instituted among them, nor
had the monasteries of Windesheim and Mount St. Agnes
as yet been begun. It may, however, be thought that the
taking up of the conventual life and vows afterwards by
several of the Brothers was not in keeping with the advo
cacy of Zerbolt. It must be observed in reply to this,
then, that the point of his arguments is not against taking
1 Ullmann, Reformers before the Reformation, Tr. R. M. ii. 113.

CHRISTIANS LIVING TOGETHER WITHOUT VOWS. 307
these vows, but against those who said that it was improper
or illegal for Christians to live together a strictly religious
life without vows. Zerbolt maintained that it was not only
lawful, but highly beneficial for Christian people to agree
thus to live even without vows, when able to dispense with
them. ' If you do not live according to the rule of any Order,'
said the monks, ' and yet do not constitute a true Order,
you are an equivocal body. The position you occupy is
not recognised by law, but ecclesiastically illegitimate.
You must abandon it, and enter wholly into the world, or
into monachism. You cannot continue to be what you
are.' From these and similar allegations Gerard Zerbolt
was induced to compose a special treatise on the manner
of life observed by the pious Brotherhood, in which he
explained the relation in which they stood to cloisteral
life, and at the same time showed that the societies formed
neither a new order, nor a college, nor a corporation ; and
that, least of all, did they deserve the name of forbidden
conventicles} Conventicles, he says, are clandestine meetings,
attended only by conspirators, heretics, or rebels, but of
the crimes of such men the Brothers are wholly guiltless.
To a corporation or college certain legal forms and insti
tutions necessarily belong, for instance, elected presidents,
a syndic, and such like, but these have no place among the
Brethren. Just as little do they constitute a new Order. An
Order always rests upon three things, the vow, the rule,
and the obedience, which is paid to man in place of God.
But of all this we have here nothing. The Brethren merely
live together in one house, as Christians did in the days
of the Apostles (a comparison not in all respects ap
plicable), who speak of the Church in the house. They
differ from other people at the most in their simplicity, to
1 ' . . . Minime autem conventiculi nomine ha; cohabitationes dicendse
sint.' And then in the sequel: 'Gravius autem errare, qai conventiculorum
convicium eis ausint facere, cum conventicula sint conspiratorum, haereticorum,
seditiosorum, qualia Crimina in sese non agnoscant,' — Davent. Illust., p. 37.
x 2

308 THOMAS A KEMPIS.

which none can object, and not by uniformity of dress,
either as respects shape or colour, for every one chooses
the dress he thinks best, and changes it as he likes.
Community of goods as practised by the Brethren, and
which consists in each freely surrendering to the society
the right to administer and use his property, is wholly
unobjectionable, and lawful to laymen no less than to
clergymen. Obedience need not, as in monachism, be
paid solely to a superior, but may be practised between
equals, such as the Brethren are, one exciting and ad
monishing another to do what of itself is obligatory.
Confession of sin, in so far as it is a sacramental transaction,
and accompanied by absolution and penance, cannot be
rightfully made except to an ordained priest. In the
absence of such a priest, however, and in the case of mere
venial sins, where moral help and advice are all that are
asked, confession as a free effusion of the heart may be
made even to a layman, for here neither the power of the
keys nor yet erudition are requisite, but only the right
spirit and experience. Such confession of sin may have a
most beneficial moral effect, and for that reason the mutual
practice of it has been introduced among the Brethren.
Besides, the Brethren have other customs and fixed regu
lations, but without these no community, no family, no
gymnasium, nor institute can exist at all. All depends
on such customs being innocent and praiseworthy. But
of that description is manual labour, which the apostles
and most holy men have recommended both by precept
and example. But when the. Brethren who are domiciled
in one house pray and labour with each other, rise and go
to bed at the same hour, they do no more than is done in
all well-regulated families. Nay, in many towns, the
tradesmen begin and finish their work at the sound of the
public bell, and yet they are not for that reason monks.
Consequently the Brothers of the Common Life are neither
inwardly nor outwardly to be considered as a monastic
order.1 1 Daventria Tllust., pp. 36-40 ; see Ullmann, Ref before the Ref, II.

THE CLERGY LIVING WITH LAY-BROTHERS. 309
Thus does Gerard Zerbolt set forth in a plain and
temperate manner the simple and unfettered condition in
which ' the Brothers of Common Life ' lived. They dwelt
together as a Christian household, living a very earnest,
self-denying, laborious life, sincere, loving, abstemious, and
full of goodwill towards all men. There was nothing but
what was most exemplary, nothing but what was open and
noble among men, and nothing but what could with great
advantage be more universally followed, nothing but what
might be practically adopted, in the main, by members
of the Church of England. Without contending, at the
present, for the advantages which such a life offers above
other ways, let it suffice to say, that, as there are multifarious
conditions of life in which persons are placed by their
various duties and callings, so is it highly desirable that
numbers of these, who have been compelled to abandon
their homes, should not be condemned to live almost as
the outcasts of society, to live in loneliness and without
loving sympathy and fellowship, except what they can
by chance pick up ; and that to thousands of young men
and young women living in the centres of our large towns
and cities, it would be a most inestimable blessing, and
would be most highly prized, if they had the opportunity
of living together a truly Christian life in a plain unfettered
way, like ' the Brothers of Common Life,' in fraternal
community, with kindred souls, ' steadfastly purposing to
lead a new life ; ' having a special regard to the discipline
of their own souls, the service of their God and Saviour,
and the welfare of their fellow-creatures, whilst they at the
same time diligently and faithfully pursued their several
employments or callings in life. I doubt not but that
clergymen also would find it infinitely preferable to live
thus in holy fellowship with devout laymen, than in living
alone ; and more advantageous than living with clergy
only in some clergy house. The living with those who
have to mix with the world and encounter its snares and
pp. 164-166. The Brethren at this time objected even to be called Religiosi.
-Delprat, s. 93.

3io THOMAS A KEMPIS.

temptations would add immensely to their knowledge of
human life, and show them how to deal profitably with
their fellow-creatures in discharging the duties of their holy
profession. But I must return to the work more directly
before us.
Thomas a Kempis gives us a short sketch of the lives
of two other priests in their community, who were as
shining lights in their day and generation, and to whom he
himself felt indebted. The first of these is John de
Gronde, who died the same year that Thomas a Kempis
came to Deventer. It is somewhat uncertain whether he
ever saw him. His death, however, caused him to be much
talked about, and a Kempis could not fail to be deeply
interested with the accounts given respecting him, since
Gronde was one of the first of Gerard the Great's fellow-
labourers. He was a native of Octmersheim, and had
laboured as a priest with singular success in Amsterdam,
when Gerard invited him to come and help him at Deventer.
Writing to the priests who devoutly served the Lord in
Amsterdam, who took a keen interest in his work, and
with whom he was united in the special bonds of love,
Gerard said, ' Be it known unto you that the Church of
Deventer lacks a good priest to assist in the confession of
the spiritual, because we have no such person allotted to us.
I ask you, therefore, if there be no formidable impediment
of the holy Church in Amsterdam, that our beloved
John de Gronde may be removed hither from your place,
since without doubt he will be profitable to us.' And
to this appeal they graciously consented.
Coming, therefore, to Deventer, Gronde was kindly
received by Gerard, and lived humbly and devoutly the
common life in the ancient house of Florentius with the
first Brethren of that holy congregation ; and being fervent
in spirit, it is said, that he was wont very early in the
morning to stir up the Brethren to prayer, saying, ' Arise,
watch and pray, that ye enter not into temptation.' He
was one of the most celebrated of the early preachers of
the society, and seems to have been of special service

A MEMOIR OF JOHN DE GRONDE. 311
when, through the malice of his enemies, Gerard the Great
was not permitted to continue to preach in public. It is
especially recorded of him that his voice filled the great
church of Deventer, where he frequently preached in a
most solemn manner. Father Florentius, among others,
is said to have listened attentively to his preaching, being
greatly desirous to enjoy the sweetness of the divine dis
course from the mouth of the preacher, * whose voice was
sonorous, penetrating the ears of men, and bringing com
punction to the heart'
From time to time he went to Zwolle to comfort the
Brothers and Sisters dwelling there, and, continues a
Kempis : —
On one occasion he preached many times during Lent ; and
once on Good Friday, for more than six hours consecutively, with
only the rest of a few minutes in the midst of his discourse, to
restore the attention of his auditors.1 Out of considerate charity
he made a long stay with the Brethren there, hearing the confes
sions of certain devout persons, giving salutary remedies to the
penitents, and persuading all who listened to him to remain stead
fast in the holy estate they had embraced. For he found much
people in that place wishful to serve God ; and happily they went
on multiplying till our time. So diligently was the devout
preacher sought after, and with such pleasure was he heard, that
when receiving hospitality, he would not deny the word of salva
tion, whilst sitting at dinner, to those that sought for it ; but whilst
refreshing the body, he administered the medicine of life to the
souls of the contrite, on their having made confession of their
faults. In this peculiar method of work he seemed to be imita
ting Christ, Who, whilst eating at the table, graciously received
the penitence of the blessed Mary Magdalene, and reproved, as
well as wisely instructed Simon for thinking evil concerning the
penitent, and gave a good reason for the works of piety mani
fested towards Himself.
He also sometimes, we learn, visited the Brethren at
Mount St. Agnes, to hear their confessions, for they were
1 Neale, Jansenist Church, p. 88, says that Thomas heard him on this
occasion ; but the words do not seem to warrant this, though it is possible he
might have been present.

312 THOMAS A KEMPIS.

as yet poor and without a priest.1 And after having given
them good counsel, he would hasten to return home, un
willing to be long separated from the beloved Brethren of
Florentius, with whom it was a solace to him to live in
unity, and who most cordially loved him in return. He
was simple in his dress, temperate in diet, and not given to
flatter worldly people for reward, but as a true evangelical
preacher he sought to gain souls, and promote the increase
of the spiritual life in the houses of the ' devotees.'
Thomas a. Kempis further tells us that after the death
of Gerard the Great, Gronde removed to the Sister-house in
Deventer and occupied Gerard's chamber. When there
fore he had ministered faithfully to the Lord, and had
accomplished the days of his vocation, and the time had
come when he might receive the eternal reward of his
labours, he began to be grievously afflicted with sickness.
And thinking that he could not continue long, he gave in
structions that he might be carried back to the house of
Florentius, since he desired to end his days in the midst of
his Brethren, to whose prayers and kind attentions he
confided himself, that they might assist him in his greatest
extremity, and faithfully defend him from the assailing
adversary. And this was accomplished through God's
mercy, For he was greatly comforted by the presence of
Master Florentius and his Brethren, and on the entreaty of
the beloved Father he ended his last words in the name of
the Lord. For when his end was drawing near, he said to
Florentius, ' Behold the enemy is seeking to disquiet me,
and would confound me at the last' To whom the
reverend Father replied, ' Do not fear, but trust in the Lord
and be still.' Then Gronde, as if truly obedient to his
word, said, ' In Nomine Domini.' 2 And thus commending
himself to the Lord in his death-struggle, he breathed forth
his spirit about four o'clock in the morning on May 7, A.D.
1 The Monastery had not at this time been established there. There was,
however, a house of the Brothers of Common Life, of which some mention
will be made hereafter. •
Chron. Mt, St. Agnes, p. 154.

A MEMOIR OF JOHN BRINCKERINCK. 31 3
1392. He was buried by the side of Gerard the Great, in
the same tomb, where they both alike rest in peace. And,
asks a Kempis, ' Was not this very appropriate, that in as
much as they had loved each other in life, so in death they
should not be separated from one another, but should in
the same church be enclosed under the seal of one stone,
looking for the coming of our Lord Jesus Christ, to be
raised up to life again by Him ? ' a
When Gronde died, he was succeeded by JOHN BRINCK
ERINCK, a native of Zutphen, and formerly a beloved dis
ciple of Gerard : and of him I must now make some
mention. He is sometimes called John of Zutphen, being a
native of the same town with Gerard Zerbolt. This priest
was a preacher of the Gospel in the great Church at
Deventer, to whom Thomas a Kempis chiefly listened
during his stay there ; and respecting whom he is pleased
to furnish us with several interesting particulars.
When Gerard the Great came and preached in various places,
Brinckerinck often associated himself with him as travelling com
panion, as Luke did with Paul. In this way he often heard and
learnt many good things from him, having become a devout
imitator of his works, and a worthy witness of his sanctity, going
in and out with him, reading the ' Hours,' and diligently perform
ing other pious offices. After the death of Gerard, he lived de
voutly and humbly under the rule of the Reverend Father
Florentius, and zealously followed the good instructions which he
had eagerly imbibed from the preaching of Gerard. By the
counsel of God he was promoted to the priesthood, and remained
with the Brethren in the Congregation, actively labouring in the
establishment of the first house of Florentius, until on the death
of John de Gronde he was appointed to the government of the
Sisters. Like an earnest man and zealous for purity, he ruled
with all good discipline the House intrusted to him, not sparing
his own labour, but often exerting himself beyond his strength in
his desire to win souls. Sometimes he preached the Word of
God in Church, sharply rebuking vice, and recommending virtue
in an excellent manner as was fitting.2
On several occasions a Kempis seems to have been
1 Vita Joannis Gronde, No. iii. pp. 70*72.
2 Thorn, a Kemp. Vita Joannis Brinckerinck, No, iv,

314 THOMAS A KEMPIS.
deeply touched by the preaching of Brinckerinck, for the
impression of what he said seems to have remained with
him all his life long, and in after years he makes particular
mention of some sermons that he especially remembered.
Thus for instance he says : —
Twice I heard him preach on the passion of the Lord very
affectingly and at considerable length. His first theme was, ' God
spared not His own Son.' And the second was taken from the
Psalm, ' What shall I render unto the Lord for all that He hath
done unto me ? ' . . . And on another occasion, he was once
preaching on the Circumcision of the Lord, and treating most
pleasantly and sweetly of the name of Jesus, exalting this blessed
and delicious name above all things in heaven and earth. At
length he descended in his sermon to rebuke the irreverence and
familiarity with which certain worldly and foolish men treated the
name of Jesus. 'Why,' said he, 'there are some who say with a
contemptuous sneer, " Aha ! Jesus is the God of the Beguines ! "
O miserable and foolish men, what is it you say ? Who then is
your God ? Truly your God is the devil, because you say, Jesus
is the God of the Beguines. This is a great scandal to you. But
to them, this holy name is a great honour and a singular joy ; for
they constantly repeat the name of Jesus, they pay Him the high
est worship, and before all things, and above all the names of the
Saints, they love and adore Jesus the Son of God, whom ye de- %
ride and despise. Truly it is the Brothers and the Beguine *
Sisters that delight in the name of Jesus, and do devoutly praise
Him, and salute each other in the name of Jesus. Woe unto you
who have the devil in your mouths oftener than Jesus, because
Jesus seems to you to be too lowly and despised.' Saying these
things, adds a Kempis, he gladdened the lovers of Jesus, and
confounded those who derided Him, as they justly deserved to
be.1 Thus by the devout he was heard with pleasure ; and
though certain individuals interrupted him at times with
murmurs and dissent, because he condemned their faults
when needful, he was not daunted by their reproaches, for
he loved to speak the truth, and to contend earnestly for
righteousness, choosing rather to serve God and profit the
good, than consent to the wicked.2
' Thorn, a Kemp. Vita Joannis Brinckerinck, No. iv. sec. 3. ' Ibid. sec. 2.

HIS HUMILITY AND DISTRUST OF HIMSELF. 315
Under his rule and protection the number of the
Be'guines increased greatly ; so that he had to make other
provision for those who joined their society. Thomas a
Kempis thus speaks of this work : —
When the number of the handmaids of God began to in
crease, John, placing his hope in the help of the Most High,
made larger buildings for them to live in, that he might save many
souls who had fled to Christ from the shipwreck of this world.
At length with great labour he erected outside the city, towards
the north, a large monastery for holy women (monasterium sancti-
monialium), into which he received several sisters from the house
of Gerard, and caused them to be instructed in sacred literature,
and to be invested with the habit of the Regulars. These he
diligently directed, with those also who remained in the city, for
twenty-six years till the end of his life, though some of them
were sent to new houses which were being established in other
places. For at the first he found only sixteen sisters living in
common, but God so multiplied their number in his days, that at
his death he left a hundred and fifty.1
But like many of God's great saints, he walked in fear
and trembling for his own salvation ; lest, as St. Paul speaks
of himself, having preached to others he himself should be
a castaway. How humbly and distrustingly, says a Kempis,
he thought of himself among all these good works, may be
seen from the words which he addressed to one of his fami
liar companions.
For when they were walking on the way together, and dis
coursing of the future life, he spoke thus, ¦' See here, Brother, if
the angel of the Lord should now come to me and say, " Bend
thyself down, John, and suffer thy head to be cut off, and thou
shalt be in purgatory," I would willingly undergo this, that I
might be assured of salvation, and so might die in grace.' At
another time in preaching he said, ' O how great and high a state
is that of the priesthood, the dignity of which scarce any mortal
man can worthily fulfil. For myself, if I could as easily put off
the sacerdotal vestment as put it on, I would put it off here at
once.' Let those attend to this, continues Thomas a Kempis,
who boast of their Holy Orders, and are puffed up, and consider
not the duties to which they are bound. Let them learn to think
Thorn, a Kemp. Vita Joannis Brinckerinck, No. iv. sec. 4.

316 THOMAS A KEMPIS.

humbly of themselves, to humble their hearts in the fear of God,
for the humbler a man now is in his own eyes, the more secure
will he be with God in the future life.1
After mentioning the many labours performed by this
servant of God in his life-time, and the reproaches and
detractions he suffered from the envious, and his over
coming them all by patience, and alluding to the amount
of good he had accomplished in all the works he had begun,
and the lowly opinion he had of himself, whereby he lived
to the glory of God and attracted many to a holy life, a
Kempis thus speaks of him as he draws to the close of his
earthly career :—
And so, after he had laboured long and with much fruit in the
vineyard of the Lord, which the right hand of God had planted,
the day passed on to the evening, when he should receive the
reward of his labour, and cease from all earthly work, according
to the word of the Lord, Who said : ' Call the labourers and give
them their hire.' For behold he was seized with a violent fever;
and thinking that he was about to depart, he sent word to the
Prior of Windesheim that he was very ill, and that the end of his
days was at hand. When the Prior came he explained to him the
anxious desire that he had, and committed to him, as to a faithful
steward, the care of the holy women, charging him to provide for
them a good ruler ; so that the zealous discipline lately intro
duced might not decay by reason of neglect or pride.2 When,
therefore, the Feast of the Annunciation had illuminated the earth,
on the following day, the seventh before the kalends of April,
John, the faithful servant of Christ, earnestly looking for the
heavenly country, rendered up his soul to God, Whom from his
youth he had endeavoured to serve with his whole strength. The
year was 3419, when the see of Utrecht was filled by the vener
able Bishop Frederick de Blanckenheim, the pious and renowned
patron of all devout persons. He was buried in the Convent of
the Regulars at Dyepenuene, in the middle of the Choir, before
the high altar, which he had himself placed there, and dedicated
to the honour of the Blessed Virgin and Saint Agnes.
Thus he lived nineteen years after Thomas left Deven-
1 Thorn, a. Kemp, Vita Joannis Brinckerinck, No. iv. sec, 5.
2 Ibid. sec. 6. ' Ne fervor disciplinae noviter introductus, per negligentiam
aut insolentiam deperiret,'

SHINING LIGHTS IN DARK PLACES. 317
ter, and did much to keep alive the spirit of vital Chris
tianity. Surely the lives of such men as these were as lights
shining in dark places and in a corrupt age, reflecting in
very truth the Light of Life, to guide many souls into the
way of Salvation ; and their light is reviving to us who
behold it at some distance of time, for it must rejoice the
heart of every good man, of every true lover of Christ, that
there were even in those degenerate days which preceded
the Reformation more than a hundred years, such faithful
men who bore witness to the Truth.

313

CHAPTER XII.
The biographical writings of a Kempis — The men of whom he writes a
blessing in their day and afterwards — These memoirs accord with the
' Imitatio,' though written later — The memoir of Lubert Berner — A
Priest renowned for the sanctity of his life — The opposition of his
father to his embracing a religious life — Their future reconciliation —
Anecdotes of his obedience, and of his bearing reproofs — His trying ill
ness — The ' sequence ' used when the Brothers assembled round his
death-bed — A singular and touching account of his death — The Brothers
much affected by it—A Kempis moved by the loss of Berner and other
Brethren — A soliloquy by a Kempis suitable to the occasion.
Before proceeding further with these short biographical
sketches from the hand of Thomas a Kempis, it is desirable
to notice the reason which is given why he undertook to
write them, and the influence they were calculated to
exercise upon the ' Brothers ' in other parts, and upon
those that were earnest-minded, then, and afterwards. It
appears from what a Kempis says that he had been
' requested to write a few brief memoirs of the early Fathers
and Brothers of the Common Life, lest the memory of
their exemplary lives should fade away, or be lost sight of,
and that by preserving some narrative of them, the
Brethren of the Community at a distance, and in succeed
ing generations, might be stimulated by the remembrance
of their many excellent virtues ; and being sweetly drawn
by the fragrance and attraction of their pious and holy ex
amples to live as they had done, their lives also might, one
and all, redound to the glory of the Divine Name.1
Thomas a Kempis had far outlived all the first members
of the Brotherhood ; and as many of the younger members
of the Community among whom he lived, and several
1 Vide Prologus in Pitam Ven. Mag. Gerard., et Prologus in Vitam Rev.
D. Florent. , et Prologus in Vitas Discipulorum Dom. Florentii.

THE DESIGN IN WRITING THESE MEMOIRS. 319
others who came up from the distant houses of the Society
to the yearly chapter at Windesheim, had no personal
knowledge of these first worthies of their fraternity, they
were frequently making inquiries about them, anxious to
ascertain as many particulars as they could, and what
information they could gather respecting first one, and then
another, of those who had taken part in originating the
society, and who had adorned their holy fellowship by their
intense zeal and their humble self-denying lives. Eventually
a number of these individuals who were desirous of learning
more about them, besought a Kempis to compile some
account of them, as no one was better able than he
was to give them the intelligence they wanted ; for with
most of those of whom he wrote he had been personally
acquainted, and from these persons also he had obtained
many particulars respecting the founder, and one or two of
the older Brethren, of whom he had not himself so much
knowledge. Besides, his deep interest in the labours of
these men, the warm affection which he had towards them,
as well as his skill and ability in writing, well fitted him for
being the biographer of the Brotherhood. Indeed, if
Thomas had not undertaken the work, in all probability,
succeeding generations would have known little of these
men, illustrious for sanctity, whose earnest endeavour after
a personal reformation of religion was the earnest of a
more general Reformation that was eventually brought
about. And a very valuable and edifying work it was which
Thomas a Kempis undertook, in publishing these brief
memoirs. They served to preserve in the body a tra
ditional memory of that faithful endeavour and resolute
purpose to restore the Christian life to greater purity and
simplicity after the pattern of its divine original — to break
through the encrusted forms, and deadening influences of a
fearful degeneracy in religion — to encounter and overcome
all the difficulties and hindrances of society which beset
them in their efforts after holiness — and firmly, yet humbly,
and in dependence upon God's promised help, to fashion

320 THOMAS A KEMPIS.

their lives and conduct, as nearly as possible, under the
circumstances in which they were placed, in accordance
with the example of Christ our Lord ; and in doing this, to
take the primitive Christians at Jerusalem as their pattern,
and to be guided in their actions by what they had learnt
respecting them in Holy Scripture, and the writings of the
early Fathers of the Church.
This noble and laudable effort after greater purity and
holiness of life forms a bright and cheering page in the
annals of the Christian Church, whose history is too often,
alas ! taken up with heresies, persecutions, bitter strifes,
schisms, and dark records of corruption and misdeeds ; it
is a wondrous testimony to the work of the Holy Spirit,
that His power and vital influence are as strong as ever in
the Church, thirteen or fourteen hundred years after He
came to be with us, even as in the days of the Apostles,
and that the process of time does not lessen or weaken His
grace, like any material force, for the conversion and com
forting of weary souls, when His holy help is truly and
earnestly sought for. It is an assurance to all men that
God is ready to pour out in these days also His Holy
Spirit upon His servants and handmaids, if He is only
faithfully inquired of to do it, and that the Divine promise
still holds good which says, ' Prove me now herewith, saith
the Lord of Hosts, if I will not open to you the windows
of Heaven, and pour you out a blessing, that there shall
not be room enough to receive it' ¦ And the account of
the lives of such men who took an active part in bringing
about and establishing this ' New Devotion,' at the first in
that barren, wild, and blighted period, would certainly have
a powerful influence on all the high-minded and devout
men in the several congregations of the Brotherhood, in
kindling and maintaining a like spirit and practice among
them, so that they, in their turn, should be induced to keep
alive the heavenly flame, should heartily strive to live as
their Brethren before them had done, of whom they heard
such excellent things, and that they should be careful not
' Mai. iii. 10.

. THE MEMOIRS. ILLUSTRATE THE 'IMITATION.' 321
to come short of the measure of faith and of holy obedience,
to which they attained. The biography of these men was,
as it were, an invaluable treasure to the society — the most
beautiful and precious legacy with which it had been en
dowed — of which the future members might be justly
proud, in which they doubtless gloried, and by which, if
they were so minded, they might animate themselves to
noble endeavours.
Many other Christians in those days, and in succeeding
ages, who were not directly connected with the Brothers of
Common Life, would derive no little profit and advantage
from hearing about these holy men of God. None who
have within them the stirrings of Divine grace, or the lin
gering desire of rising from a fallen condition to a higher
and better life upon earth than is usually manifested
among professing Christians, can read or learn of such
men, thus struggling through much opposition. and trial to
maintain a life of holiness, but must feel inwardly moved
to make some attempt to attain a higher level, and be
both incited and encouraged to follow their good example
in the holy art of Christian living.
But there is another point which should be here borne
in mind, and to which I must recall attention. In the
earlier part of this work it was intimated that a striking
agreement was to be found between the books of the
'Imitation' and the other writings of a Kempis, and to
support what was there advanced it is important to observe
in passing, how these short and simple memoirs represent
and pourtray the very kind of life which is set forth and
urged upon us in the ' De Imitatione Christi.' Here we
see in this gallery of portraits, with which Thomas adorns
the Brotherhood, the likeness of individuals in whom was
manifested the religious spirit, views, and practices, upheld
and recommended in that remarkable book. These brief
annals given by Thomas serve in a wonderful degree to '
illustrate this excellent book of devotion, and give life,
reality, and force to it. Many persons, reading the devout
instructions contained therein, come not unfrcquently to
VOL. I. V

322 THOMAS A KEMPIS.
the conclusion, that the tone of it is pitched too high, that
it is all very well as a high ideal of the Christian life, but
that it is next to impossible to practise it, constituted
and circumstanced as we are, and that it is well-nigh
useless to attempt to follow its godly counsels : hence the
few efforts in these days to attain the saintly life ; but here
we have examples of men living the very lives therein set
forth and inculcated. Thomas a Kempis shows us that men
have lived after a manner which is justly reckoned so
exalted and so heavenly that the generality of their fellow
men, counselled thereto by the ' De Imitatione Christi,'
think it almost vain to attempt to follow ; but what men
have done, men can still do ; they can at least aim at some
higher level than that in which they are now walking, if
they will, if with a holy purpose they set themselves to
attain to that life which is a reflex of Christ's life on earth,
that life wherein there is a conscious doing of the will of
God in their daily lives and outward duties and callings,
as the angels do in heaven, and wherein there is a hearty
aim and desire to live wholly for the inheritance of the
Saints in Light.
The ' De Imitatione Christi ' was not written by one
who had lived alone, apart from his fellow men, who had
but little practical knowledge of what he wrote about, save
what he evolved from his own isolated life, and could prac
tise in the narrow confines of his cell, or within the limited
bounds of his monastery. Thomas a Kempis was asso
ciated with other men, living, it is true, a highly cultured
Christian life, in all simplicity, fervour, and humility, dili
gently following useful employments, particularly beneficial
to their fellow creatures. And the ' De Imitatione Christi '
derived its inspiration largely from witnessing the beauty,
the rare holiness, the sweet peace, and bright hopefulness of
such a life ; it arose and was drawn largely from living this
life with the Brothers of Common Life, and from the prac
tical experience the writer had of it, together with his ma
tured thoughts upon religion. Let it be remembered that
Thomas a Kempis had not only himself for many long

THE BROTHERS DESCRIBED IN THE 'IMITATION: 323
years been faithfully endeavouring to practise and pursue
such a course of holy living, as he depicts and recommends
in the ' De Imitatione Christi ; ' but he had before his
mind's eye the lovely picture, the inciting remembrance of
the lives of Gerard the Great and Gerard of Zutphen, of
Gronde, and of Brinckerinck, of Florentius, and many
others, when he wrote and composed the book with pious
carefulness and devout consideration.
Moreover, he had not only drunk in the spirit of these
fervent yet noble-hearted men of God, and had striven
with all his soul to attain to the exalted measure of the
Christian stature which they had reached, but he had
treasured up their most valuable sentiments and precepts,
their matured judgments upon worldly things and the
ways of men, upon the best method of serving God, attain
ing to true peace of mind and securing everlasting sal
vation, which he had learned from them in a variety of
ways by coming into daily, hourly contact with them.
All this, together with what he himself had learned of the
Christian life from his study of the Word of God, and
more particularly the Life of Christ as unfolded in the
Gospels, and as taught him by the help of God's Holy
Spirit, upon Whom he constantly and ever consciously
depended, eminently qualified him for writing and pro
ducing such a work as that of the ' De Imitatione Christi.'
It would be no difficult matter to give ample evidence
of what has been advanced respecting the agreement of
these lives of the Brothers of Common Life with what is
said in the ' De Imitatione Christi,' and to draw a picture
of these godly men out of this estimable book. Of course,
what is said, more or less applies to all truly godly men,
for the passages relate to the essential characteristics of the
Christian life in every age, and must in some degree be
found in every man who is transformed by the Holy Spirit,
from being one of the children of this world to one of the
children of light. But collectively they will be found
peculiarly applicable to these Brothers of Common Life
mentioned by a Kempis, and maybe read as if he had them

324 THOMAS A KEMPIS.
in remembrance when he wrote the book. I shall here
give an illustration or example of this from the ' Imitation,'
changing only slightly the passages as to the number and
person, and it will be seen at once how the words apply to
them, and very accurately describe what manner of men
they were.
They cast away all hindrances to grace, that it might be
poured forth within them.
They sought privacy, loving to dwell alone with themselves,
that they might pour out devout prayer to God, that they might
keep their hearts contrite, and their consciences pure.
They esteemed the world as nothing ; and preferred the ser
vice of God before all outward things.
They sought to conquer themselves, that they might more
easily subdue all things else. Hence they kept themselves in sub
jection, having their sensual appetites in subordination to their
reason, and their reason in all things subservient to Christ.
They walked in simplicity, and abstained from all appearance
of evil, making no false pretences, and doing all things purely
for God, in Whom they ultimately reposed.
They sought not their own advantage and comfort, but rather
what might be for the good of many. Ascribing all honour and
glory to God, they gladly suffered reproach for the Name of
Jesus. Shunning idleness, they gladly underwent toil, delighting in
what was plain and humble, nor spurning what was rough and
common. They looked to things eternal, and did not cling to temporal
things ; they were not disturbed by losses, nor provoked by harsh •
words, because their treasure and their joy were in Heaven, where
nothing perishes.
They were kind and ready to share with others, and shunned
what was singular, content with a little, thinking it more blessed
to give than to receive.
Instead of seeking outward comforts, which bring gratification
of sense, they sought to be comforted by God alone, and to de
light in the Supreme Good above all visible things.
Instead of doing everything for gain, and for their own con
venience, doing nothing unless they were paid for it, and hoping
to get either an equivalent, or an advantage in exchange for every
kindness, or else pr..ise or favour, desiring that their deeds, gifts,
and words should be highly esteemed, they sought for no other

PASSAGES WHICH APPLY TO THEM. 325
prize but God alone, they desired nothing temporal beyond what
was necessary, except it were that they might employ it for the
obtaining of things eternal.
Instead of being fond of many friends and relations, and
boasting of station and birth, making a point to please those in
power, fawning on the rich, praising those like to themselves,
they loved their enemies and were not puffed up by a crowd of
friends, making no account of birth, unless it were accompanied
with greater virtue ; they favoured the poor more than the rich,
sympathised more with the innocent than with the powerful, re
joiced in the truth, and not in deceit ; and exhorted the good to
covet earnestly the best gifts, and through virtue to grow like to
the Son of God.
Now from the memoirs we have already given of some
of the early members of the Brotherhood from the pen of
Thomas a Kempis, it will readily be perceived that the
above is a fair and accurate description of the lives and
characters of these men ; and yet the passages, with only
a slight alteration to make them personal, have been taken
from two chapters of the ' De Imitatione Christi ' (Book iii.
S3, 54)-
Here are some words without any alteration, taken from
Book i. chapter 25 of the 'Imitation,' which directly
apply. How pleasant and sweet it is to see Brethren fervent and de
vout, regular, and well disciplined !
Be mindful of the resolution thou hast taken up, and set be
fore thee the image of the Crucified.
A religious, who exercises himself seriously and devoutly in
the most holy Life and Passion of the Lord, will find there abun
dantly all things useful and necessary for him ; nor need he seek
any better thing beyond Jesus.
A fervent religious bears, and takes all things well that are
commanded him.
After what manner do other religious live, who are under the
strict discipline of the cloister ?
They seldom go abroad, they live retired, their diet is very
poor, their habit coarse, they labour much, they speak little, they
watch long, they rise early, they spend much time in prayer, they
read often, and keep themselves in all discipline.
When a man is come to this, that he seeks his consolation

326 THOMAS A KEMPIS.
from no creature, then he begins to have the first perfect relish
for God ; then likewise will he be well content, whatever befall
him. If thou givest thyself to fervour, thou shalt find great peace ;
and thou shalt feel labour lighter for the grace of God and the
love of virtue.
And many more similar passages might be produced.
But what need is there to go further to prove this point, since
we might go over the greater part of this devotional work,
and trace the lineaments of their character in it : sufficient
has surely been said to show that the book had taken its
impress, tone, and spirit from what a Kempis had seen,
heard, and known of these virtuous and godly men.
There is a difficulty in determining the exact period
when Thomas a Kempis wrote many of his works, but it
seems probable, from a general consideration of what is
said, that the ' De Imitatione Christi ' was written before
these various lives of the early Brothers were compiled,
and that the latter were not written till many years after
wards ; but, however simple and plain the narratives may
be, it is a matter of congratulation that he was induced to
write them, since they serve as a standing witness or record
that the life inculcated in the ' De Imitatione Christi ' had
been followed, had been lived — besides being a valuable
means of illustrating and enforcing it. We have in the
Lives a key, as it were, to the ' De Imitatione Christi,'
which fits it in a remarkable manner, and opens and reveals
to us in a clearer and more effective way the treasures of
heavenly wisdom which it contains.
We must bear in mind also— what I have already called
attention to elsewhere — that in these Lives as well as in
I the ' De Imitatione,' we have, as in a mirror, the life of
| Thomas a Kempis depicted, the manner of living, the
motives and principles of his daily actions ; how he endea
voured to follow Christ, and how he set himself to do the
will of God, and attain true peace and salvation for his
soul ; and further, we behold the life of God in the soul,
which he was anxious to infuse into, and have carried

A MEMOIR OF LUBERT BERNER. 3V
out by, the other members of the Brotherhood to which he
belonged, so that in both these works which Thomas
a Kempis wrote, we have, in a great measure, a fair idea,
as it were, a pretty accurate description of what his life
and theirs were, and what they aimed at.
As then we cannot fail to learn much of the character
and manner of life followed by a Kempis through knowing
something of his friends and the kind of company he kept,
and for which we are especially indebted to a Kempis him
self, so we find in the very description of them in these
memoirs, that he frequently gives us an insight into his own
mind, his views of things, the way of life he approves of,
and considers worthy of imitation. I shall, therefore,
now proceed to give a few more of the short sketches
which he has drawn up of the early Fathers and Brothers
of the Common Life
Some allusion has been already made to LUBERT
BERNER. The reader may remember how much Gerard
Zerbolt took to heart the death of this Brother. But he
was only one amongst the rest of the Brethren that was
greatly affected by this bereavement. In reply to a letter
sent to Florentius,1 announcing his death, the Rector of the
Community says, that the measure of their grief at the
tidings was so great and grievous, that he could scarcely
read a few lines of the account without their shedding a
copious flood of tears, and that it was with difficulty he
could on this occasion write a few lines to his friend. A
Kempis was among the number of those who grieved for
his death, and he speaks of him as ' one of the first
luminaries of the Devotees,' a priest of a very lowly dis
position and great in obedience, and by whose fervid con
versation in Christ many of the Brethren known to a
Kempis in Windesheim, in Mount St. Agnes, and at the
Fountain of the Blessed Mary, near Arnheim, some of
which were alive, and others fallen asleep in the Lord,
' It is probable that it was at this time that Florentius and many of the
Brethren had been compelled to seek a refuge elsewhere, as it has been in
timated before, on' account of the plague in his house.

328 THOMAS A KEMPIS.
were greatly resuscitated in soul. ' But how very little
can I say,' he continues, ' of such an excellent man, con
cerning whom so many of the Religious can bear testi
mony.' The chief men of Deventer, and those connected
with its communal affairs, recognised his great virtues and
the multitude of his honourable actions ; and of these
Thomas a Kempis promises to give us a few examples in
his memoir of him, from which we here extract the fol
lowing narrative.
Lubert Berner, otherwise called Lubert ten Bosche,
was born at Zwolle of a good family, and having finished
his education, and taken his degree at the university of
Prague, he returned to settle in his native city, where he
was joyfully welcomed by his friends. But not long after
this, being drawn by the affability and friendship of the
devout Brethren, he was moved by a heavenly inspiration
to amendment of life ; and, because his parents and ac
quaintance were much opposed to his adopting a more
religious life, he departed from them secretly ; and for the
purpose of serving Christ, he happily changed his pursuit
of worldly things into that which was spiritual.
He came, continues a Kempis, to Deventer, to Florentius,
then so renowned for the sanctity of his life, and being paternally
received by him, he was taught to renounce entirely the pomps
and vanities of the world, and to follow the humble life of Christ.
With the whole fervour of his soul he put himself under the yoke
of obedience, and seized with alacrity the discipline of a new
life ; offering himself daily to the Lord as a living sacrifice, to
the end that he might quickly attain tne highest state of perfec
tion, by the subjugation of his own will.
His father being an influential man and sheriff of Zwolle was
very indignant that his son, having become a disciple of Floren
tius, should have changed to so humble a condition. He there
fore sent several friendly messengers, that they might induce him
to relinquish his holy purpose, imagining that he had erred exceed
ingly in foolishly giving up his parents and the riches of the
world. But Lubert, being intrepid, remained constant in soul,
cho sing rather to follow the counsel of Christ than to do the will
of his earthly father, because God, Who is greater than man, de-

LUBERT OPPOSED BY HIS FATHER. 329
mands our love before all things, saying, ' He who loveth father or
mother more than Me, is not worthy of Me.' ]
It may seem that in this first decided step which Lubert
took in a religious life, he was committing a plain act of
disobedience, and wantonly grieving his parents. But it
must be remembered that Lubert was now of age to act
and judge for himself, and since he had fully purposed in
his heart to give himself wholly to the Lord, he probably
took the best course, under the trying position in which he
felt himself placed, to effect his object. Not disputing
about the matter, and to avoid parting in bitterness, he
quietly withdrew to a place where he could most thoroughly
carry out his holy design. Opinions will differ on such
points' according to the views which each individual holds.
Yet surely parents have duties towards their children
respecting matters of this kind, in not obstinately opposing
their ardent wishes, if not morally wrong, when they grow
up, or forcing them into a position they are unwilling to
take up. As, for instance, few would dispute that it is
improper and wrong for a father to compel or constrain a
son to enter the ministry when he had no desire for it, or
to urge a daughter to join a sisterhood, when she had no
inclination for such a life ; and so, on the other hand, who
can doubt the impropriety, if not the injustice, of parents
strongly opposing their children, when they come to mature
years, embracing a more decidedly religious life, when
minded to do so, after deliberate thought ? Many heart
rending scenes and bitter animosities in families might be
prevented, by parents putting themselves for awhile, as it
were, in their children's position, and not unnecessarily or
wantonly opposing their wills, though these be contrary to
what they have designed for them. Every one, in the
main, should have a choice in the kind of life he purposes
to follow, if there be no fatal objection which has not been
duly considered.
Though in Lubert's case a sad breach was made
1 TI10111. a Kemp. Vila Lub. Bern. No. v. sec. 3, 4.

330 THOMAS A KEMPIS.
between the father and son, yet happily after a time a
thorough reconciliation took place, and the father was con
strained to confess that his son had done wisely. For it so
happened, that after Lubert had been some while at
Deventer, his father fell sick and became exceedingly ill, so
that he could not speak. And when news of this came to
Lubert, with a message that he should some without delay
to his father if he desired to see him alive — so that, as
a Kempis has it, he who was in extreme necessity might
have the benefit of his counsel in obtaining God's propitia
tion for his salvation — he went without delay to his paternal
home, wishing to condole with his sick father in filial love,
mindful of our Lord's precept, but unmindful of the injury
he had sustained, that he might further the salvation of his
soul.1 Now he visits him, continues a Kempis, overtaken with
sickness, from whose persecution he a little while ago fled,
and speaks words of loving kindness to him who had reso
lutely opposed him. And the Father, upon seeing his
beloved son once more, was exceedingly joyful at the sight
of him. And wonderful to relate, he who beforehand had
been dumb, and deprived of the use of his voice, now began
to speak from very gladness. Presently he entreated for
giveness from Lubert, because he had resisted him in the
way of God ; and the son, overflowing with bowels of love,
freely forgave all. The father being then reconciled to the
son, now began to exercise sounder judgment, and unwill
ing to deprive his son of his patrimony, which he had
threatened to do when he would not return, gave instruc
tions that all things should be given to him, which fell to
him by hereditary right. These things he settled whilst
alive, that he might find God when he died, and be faith
fully assisted by the prayers of his son.
After a few days his father died, and Lubert, mindful of
his love and kindness to him, shed many tears. And when
he received his inheritance, it was not expended in satisfying
his own desires, but he handed the whole of it over into
1 Thoni. a Kemp. Vita Lnb. Bent. No. v. sec. 3.

LUBERT'S READY OBEDIENCE. 331
the hands of Florentius, to be dispensed in the pious ser
vice of the Brothers. Nor did Florentius retain any of
that which had been entrusted to him for his own use, but
expended the whole in building another House, and
defraying its expenses. This is the House notably known
by the title of the House of Florentius, which through
the favour and consent of the sheriffs of the city was
founded for the Congregation of the Devout clerics, in
the year 1391.1
In the same year Lubert was ordained priest with his
friend Henry Brune, a devout man. They were both as it
were spiritually twin brothers, having been nourished in
the same house with the rrilk of sacred devotion ; and
being adorned with many virtues, were deemed worthy to be
admitted at the same time to priestly honours ; by the
world they were deemed honourable by birth, by God they
were leaders in the devout life, being humble, temperate,
pure, kind, active, fervent, amiable, teachable, simple-
minded, and obedient. But now I will endeavour to tell
you some exemplary things, says a. Kempis, concerning
Lubert when he was made priest, which I saw, and which
I have often heard from the Brethren.2
On a certain day, whilst sitting in his cell writing, Master
Florentius sent for him. As soon as he heard this he put down
the pen from his hand and rose from his seat. But he was in the
last line of the page, and there were but three or four words that
remained to be written. Therefore the Brother that was sent for
him said, ' Finish that line, and then the page will be complete ;
there is no hurry.' To this, like one truly obedient, he replied,
' Not one word more, it behoves me to obey.' Behold a new
Mark, who will receive a like reward in heaven as he did, con
cerning whom we read in the lives of the Fathers, that being
called by his Abbot he would not complete the letter he had
begun. When the business was done for which he had been sent,
Lubert returned to finish his work, replenished with the fruits of
obedience, even the joy of a good conscience. When Florentius
afterwards heard of this prompt obedience of Lubert from the
Brother he had sent, he said, ' Ah Lubert, Lubert, how well you
1 Thorn, a Kemp. Vita Lub. Bern. No. v. sec. 4. 2 Ibid. sec. 5.

332 THOMAS A KEMPIS.
know what is your true gain, and what is for the advancement of
your soul ! ' He was so diligent in writing, that if any one were
talking to him he would write on all the same, and yet be able to
keep up the conversation.1
On another occasion a certain youth who was in the same
house was writing to his parents, and Lubert invited him, while
doing so, to sit in his chamber ; I being present. Master Floren
tius came in and said, ' What are you doing ? ' He answered
with reverence, ' My companion is writing to his parents.' Then
our sweet Father said, ' Write, so that you yourself may be written
in the Book of Life.' Afterwards that youth became a devout
' Religious.' And I also, continues a Kempis, forgot not the
words of my master Florentius, which he spoke in the chamber of
Lubert ; because a good man out of the good treasure of his
heart always bringeth forth good things. For Master Florentius
studied in what he said to the end, that he might speak a word of
edification, and Lubert, his disciple, endeavoured in like manner
not to neglect the instruction of our teacher, but at once hastened
to fulfil it.2
Omitting some of the anecdotes which Thomas a
Kempis gives respecting his friend, showing the worth of
obedience, the example of humility he set, and the value
of his quiet, salutary advice,3 there are a few others
related by him, which it will be interesting to record.
There were two clerics talking between themselves concerning
Lubert, one of whom said, ' It seems to me that Master Lubert
assumes too austere a countenance, and when I would speak
freely to him, I dare not.' The other answered, ' If you like,. I
will speak to him, and he will peradventure amend himself.' He
therefore went to him and said, ' I want to speak openly to you
upon a little matter.' And he replied, ' Very well.' He therefore
said, ' There is a certain manner in you which is offensive ; you
are too abrupt, and look austerely upon those who address you,
so that they dare not come to you, and speak with you. You
should be more affable and sweeter in your words, so that they
may gladly come to you.' Then Master Lubert humbly re
sponded, ' I will most readily amend myself in this respect by the
grace of God, and I am grateful to you for having admonished
me.' Fiom that hour, adds a Kempis, Master Lubert was
changed as it were into another man, and his countenance wore
1 Thorn, a Kemp. Vita Lub. Bern. No. v. sec. 6.
2 Ibid. sec. 7. » Ibid. sec. 8, 9, 10.

HIS READINESS TO RECEIVE CORRECTION. 333
a joyful aspect towards those w'io approached him, while still
preserving the propriety that was due.1
This is a good illustration of the custom that prevailed
among the Brothers of Common Life, that if one should
see anything amiss in another Brother, he should not hesi
tate to tell him of his failing. And it is pleasing to notice
how thankful Lubert was for the reproof given to him,
though he had now become a clergyman and a teacher of
others, and how ready he was also to amend himself in any
particular that was amiss in his behaviour. Here are
some other anecdotes which Thomas a Kempis gives rela
tive to Lubert : —
Once upon a time, when the Brethren were gathered together,
Master Florentius interrogated them respecting certain subjects
from Holy Scripture. While many of them kept silence, Lubert,
because he was the eldest, began to reply. Master Florentius,
wishing to humble and to prove him before the others, said to
him in a serious voice, ' Lubert, do you think that we are ignorant
of such things, although we are not all Bachelors or Masters of
Arts ? ' He at once humbly answered, ' My presumption.' For
ha had a custom when he was rebuked for any little fault, never
to excuse himself, but rather to confess his error, and would say,
' My fault,' or, ' My negligence,' or, ' My inadvertency,' or, ' My
levity,' or, 'My stupidity and idleness;' or some other like ex
pression, significant of his humility, and that he might edify the
Brethren.2 When he was reading at dinner-time, he would some
times knowingly make a mistake that he might be corrected by
the president of the table ; and he would sometimes feign that he
did not hear, that he might be more fully corrected, desiring to be
put to shame, and to be thought stupid, as if he knew not how to
read better. But Master Gerard of Zutphen, who was the presi
dent of the table, perceiving that he did not make mistakes from
ignorance, but from the virtue of humility, ceased to correct him
any more. He had a manly voice, like a trumpet, and read ex
ceedingly well.3
One of the Brethren once asked Master Florentius, saying,
'Why do you not find fault with me and correct me, as you do
Master Lubert, and John Kettel, our cook ? Might it not be
good for me, to be corrected at times, and censured ? ' The
1 Thorn, a Kemp. Vita Lub. Bern. No. v. sec. ti.
2 Ibid. sec. 12. 3 Ibid. sec. 13.

334 THOMAS A KEMPIS.
pious Father, full of discretion, replied, ' If I saw that you pos
sessed as much courage as they did, I would try you in the same
manner. But they are such that they derive profit from reproofs
and do not on this account murmur, but become more humble
and more fervent. For they rejoice to be despised and to be
reprehended before others.' x
Upon another occasion he was standing in the kitchen, assist
ing the cook, when certain of his friends from Zwolle came sud
denly upon him, desiring to pay him a visit. Upon beholding
them he was admonished to speak to them, lest perchance he
should offend them, if they were deprived of the desired inter
course with him, for they were honourable men, having been ap
pointed city counsellors. Then the humble Lubert, dressed as he
was in his linen apron, approached them, and familiarly saluted
his friends, not being ashamed to appear before them in his serv
ing habit, but desiring to please God by discharging a post of
greater lowliness. After a brief colloquy with them, and having
bidden them farewell, he went back to his appointed task, and his
friends returning home were very much edified by his humility.2
But I must forbear giving other illustrations of Lubert's
character, and content myself with some account of the
closing scenes of his life. Thomas a Kempis tells us that—
When the plague was raging in Deventer and the surrounding
country, many of the Brethren were withdrawn from this life, and
as we may piously believe, were joined to those above in the
Light Eternal. It happened, also, that Master Lubert was Seized
with the same plague. And behold, in the month of July, three
days before the. Feast of the Blessed Mary Magdalene, he fell ill
and took to his bed, saying that he was not to continue long in
this world. We, on the other hand, laboured with many prayers
to God for him, and remedies were sought from intelligent doc
tors, because his life was very precious to us all. But his prayers
were heard beyond ours, and they were full of desires to be ad
mitted among the heavenly citizens. One of the Brethren there
fore said to him, ¦' We shall not be so long separated, but we shall
soon hold our conferences (col)ationes) in Master Florentius's
chamber.' 'No,' said he, 'not here any more, but in heaven
above with the saints : ' for he had a desire to depart, and to be
with Christ. On the Feast of St. Mary Magdalene, he asked that
the Sequence, Laus Tibi, Christe, might be sung in his room.3
1 Thorn il Kemp. Vita Lub. Bern. No. v. sec. 14.
2 Ibid. sec. 18. 1 Ibid, seCi 22_

THE SEQUENCE SAID IN HIS LAST ILLNESS. 335
This Sequence, says Neale, which is one of the most
beautiful of the kind called ' Notkerian,' is by Godes-
chalkus, and runs as follows : —
1. Praise be to Thee, O Christ, Who art the Creator, the
Redeemer, and the Saviour,
2. Of the heaven, the earth, the sea, angels, and men.
3. Whom alone we confess to be God and Man.
4. Who didst come that Thou mightest save sinners.
5. (Without sin, assuming the likeness of sin.)
6. From the number of which sinners, as Thou didst visit the
Canaanitish woman, so also Mary Magdalene.
7. At the same table of the divine Word, Thou didst refresh
the one with crumbs, the other with drink,
8. In the house of Simon the Leper, sitting down at the
typical Feast.
9. The Pharisee murmurs, where the woman, conscious of her
sins, laments.
10. The sinner despiseth his fellow-sinner. Thou, who knew-
est no sin, hearest her, penitent, — cleansest her, defiled, — lovest
her, that Thou mayest make her fair.
n. She embraceth the feet of the Lord, washeth them with
her tears, wipeth them with her hair : by washing, by ointment,
she anointeth them, — with kisses she encircles them.
12. These are the banquets which are well-pleasing to Thee,
O Wisdom of the Father,
13. O Thou, born of a Virgin, Who didst not disdain to be
touched by a woman that was a sinner.
14. Thou wast invited by the Pharisee ; Thou wast ban-
quetted by Mary.
15. Much Thou forgivest to her that loved much, and repeated
not her sin in time to come.
16. From seven devils Thou cleansedst her by Thy sevenfold
Spirit. 17. Arising from the dead, Thou didst grant her to see Thee
before the others.
18 By her, O Christ, Thou signifiest Thy proselyte Church ;
whom, albeit alien-born, Thou callest to the table of Thy sons.
19. Whom at the feast of the law and grace, the pride of the
Pharisees contemns, the leprosy of heresy vexes.
20. What she is Thou knowest ; she toucheth Thee because
she is a sinner, because she is a desirer of pardon.
21. What, sick one, could she have possessed, if she had not
received it, if the Physician had not been present ?

336 THOMAS A KEMPIS.

22. King of Kings, rich unto all, save us ; Thou that wipest
away all the crimes of sinners, Thou that art the hope and glory
of saints.1 ' When it had been sung, he said, " What devout and
fervent words are these!" And he repeated to himself
this verse, ruminating upon it : — " What, sick one, could
she have possessed, if she had not received it, if the Phy
sician had not been present ? " Many of the " devotees "
who were present wept when they heard these things.
But he, being joyful in the Lord, consoled them that were
mourning.' 2
Brother Amilius, who nursed him tenderly, continues
Thomas a Kempis, heard many edifying words from his
mouth, and carefully preserved all things which he said
and did ; and wrote an account of them in a letter to the
absent Brethren, after his death, setting forth his noble
faith, that it might be a memorial to them ; in which the
particulars of his happy death are fully made known.
These brief records by Amilius are veiy interesting, and
show us how the good Brother met his latter end. Among
them it is recorded that at his desire Amilius wrote several
letters to his own particular friends, to certain priests and
to religious persons at a distance in divers places. He
also desired the Brethren living in the same house with
him to come that he might speak to them. The scene
was most touching. Speaking of his life, and his great
purpose to devote himself to God, he ackowledged his
many shortcomings, and how often he had offended. And
then, with great humility, notwithstanding his debility,
he prostrated himself on the ground, and with much abase
ment and many tears entreated forgiveness from every one
of them. ' O, whose heart could be so hard,' exclaims
Amilius, 'that he could restrain from shedding tears, when
he perceived such a man, the most warm-hearted of
Fathers and Brothers, thus humbling himself with tears
prostrate on the floor? ' Then risihg from the ground, and
1 Jansenist Church in Holland, pp. 92, 93.
2 Thorn, a Kemp. Vila Luberti Berneri, No. v. sec. 22.

LUBERT'S LAST MOMENTS. 337
leaning on his arm, he began again to speak to the Brethren,
exhorting them that they should faithfully and heartily
preserve unity and love among themselves, and endeavour
to live in subjection and obedience ; to fraternally correct
and admonish one another against vice and evil motions,
and not to applaud or approve any negligence or failing.
And with many such like words, begging the Brethren to
pray for him, he bade them farewell.
A Kempis inserts a copy of the letter which Amilius
wrote at Lubert's dictation to Florentius and certain other
Brethren then absent, as already alluded to, in which he
concludes with the words, ' Farewell, farewell, and farewell
until the eternal world dawns upon us, ye whom I shall
never again behold in this life.' And then our author
proceeds to relate what his friend said respecting Lubert's
last moments.
When he had dictated this epistle on the vigil of the holy
Apostle (St. James) he sat up, and read it over, to see if he
wished to add or omit anything. Then suddenly there fell upon
him such a horror and such a weakness, that he seemed to have
lost all his strength, and sinking back, laid upon his bed. But
immediately after thishe began to be agitated with great grief and
anguish of soul, so that he cried out with a loud and lamentable
voice, and bid me call the Brethren in" the house, and all the
Devotees outside also, to come and pray for him. When they
were come, being greatly afflicted with bodily pain ... he made
a sign to me (Amilius), who never left him, to take away the taper
which I had put into his hand, thinking that he was about to die,
that we might read with him the seven Psalms, — ' for,' said he, ' I
shall not die yet.' So he began reading one verse with me, the
others making the response, and so he continued all through
them to the end with great fervour and devotion.1
He had several singular temptations in these last moments.
One of these may be mentioned here. He told Amilius that an
ill-disposed spirit in the likeness of John Kettel, who had died
two or three months before, had appeared to him, and upbraided
him with requiring so many prayers from the Devotees and trust
ing in them so much. And when I ask you that they should re
peat the Psalms, he said to me inwardly, ' Why do you confide in
1 Thorn, a Kemp. Vila Luberti Berneri, No. v. sec. 29.
VOL. I. Z

338 THOMAS A KEMPIS.
those Psalms, and in the prayers of the Virgin Mary, St. Gregory,
St. Jerome, and the like ? They are dung and worthless. You
ought to confide in God. God is angry with thee, that thou
shouldst confide in them so much, and not trust in Him alone.
But because thou art weak and timid, and hast not freed thyself
from wickedness, He bears with thee, yet do not such things any
more. I, Kettel, did not do so, yet I came to the kingdom of
heaven without going through purgatory.' • And on my inquiring
how this was, he subjoined two reasons. One was, because he
had for the sake of God and the salvation of his soul renounced
the good things of this world and temporal riches, and had under
taken the lowly position of a cook, and had never repented of
this renunciation. The second reason was that he had persevered
in the office of cook with great fervour and devotion, and with no
desire to return to his former state ; and that he had remained
firm in his resolution and great fervour to continue in such a
lowly position and menial office unto death, that he might be
servant to all. Then Master Lubert said to me (Amilius), ' Brother,
I know that those things which that good-for-naught spirit related
to me concerning our faithful and beloved Brother, are true, but
whether he came to the kingdom of heaven without passing
through purgatory, I know not. And that good-for-naught spirit
said to me, that I too should go to heaven without purgatory,
and upon my inquiring the cause, he answered : ' For this, be
cause, as the martyrs before God, thou hast placed thy soul at the
service of thy Brothers and Sisters, and because of thy fervour
and charity thou didst remain with them in much peril of death.'
Then Lubert humbly said to me, ' Whether I shall get to heaven
without purgatory I know not, but I cannot deny that I did out
of charity and fervour remain with the Brethren.' a
Why Lubert should speak of the spirit as ill-disposed
and good for nought, when he acknowledges the truth of
much that was said, it is difficult to conjecture, unless it was
in respect of his showing the vanity of some of those prac
tices of prayers to the saints, and dependence upon forms
of devotion, which in those days were looked upon as
necessary, rather than trusting solely in God — and was
1 ' Tu deberes in Deo confidere. Deus irascitur tibi, quod tantum confidis
in istis rebus, et non in se solo. Sed quia pusillanimis et timidus es, et non
fecisti ex malitia, ipse indulget tibi, sed noli amplius talia facere. Ego Kettel
sic non feci, tamen sine purgatorio veni ad regnum ccelorum.' Thorn, h Kemp:
Vita Luhrti, No. v. sec. 30. 2 Ibid. sec. 30, 31.

LUBERT EARNESTLY LONGS FOR DEATH. 339
consequently in some degree in antagonism to the super
stitious notions that prevailed, and therefore was regarded
as coming from an evil spirit. We think that we discover
in these allusions an intimation that a Kempis, and other
of his more enlightened Brethren, began to doubt the
value and the rectitude of some of the superstitious usages
which had sprung up in the dark ages, and were still up
held, since they had no warrant in the sacred volume which
they diligently studied and tried to follow. One thing
comes out very clearly, and that is, that they abounded in
charity one towards another, being very mindful of our
Saviour's words and example, that they should love one
another as He had loved them, since they were ready to
lay down their lives for the Brethren, in their service of
love ; and this was a special mark whereby men were to
recognise them to be disciples indeed of Christ. But to
return to our story.
After describing his devotions, and other sore tempta
tions that Lubert underwent, he says that after vespers on
the same day —
Being entirely worn out, he lay in great tranquillity and peace
of heart until near his end. For he ardently desired to be dissolved
and to be with Christ, having a firm faith and hope in the coming
of our Lord Jesus Christ, the glorious Virgin Mary and the other
saints. And in the same ardent desire he continued to pray, to
sigh, and to meditate on pious Psalms, especially the Psalm,
'Beati Immaculati,' till the Feast of St. James; often inquiring
whether he was near death, and whether he had yet all the signs
of death, and the like. And in no wise could we console him
than by assuring him that death was not far off. Sometimes with
great confidence he would exclaim, ' Oh, when will the Lord Jesus
come, and St. Mary with the holy Angels to set me free ? ' and-
the like. ' I hope they will not tarry long. Oh, if they would
come quickly ! Oh, if they would make an end of this ! I trust
I shall not have to continue here much longer,' and the like.
And frequently he invoked St. Mary, Jerome, and Gregory, whom
he specially loved, and the other saints to pray for him, and to
succour him in the hour of death. And sometimes we spoke to
him, and at other times we prayed for him to the Lord in silence,
with much grief and compunction of soul, expecting his death.

340 THOMAS A KEMPIS.
Thus in much fervour and in much devotion, with an ardent
desire to be dissolved, and in an affectionate and trustful expecta
tion of the coming of our Lord Jesus Christ, the glorious Virgin
Mary, and the other saints, he came to his last hour : nor, as it
seems, was the request of his lips denied him. In all his limbs
he was already dead, and quite cold ; life only seemed to palpi
tate on his tongue and in his breast, and he could scarcely move
any of his limbs. And, behold, on a sudden, without any help,
he sat up by himself! striking together and elevating his hands,
and fixing his eyes upon the wall, he bowed reverently towards it
with great devotion ; and, with what strength he could gather in
his poor broken voice, he exclaimed, ' In Thy glory, in Thy good
ness, in Thy mercy, receive me, receive me ! ' And while thus
sitting erect he went over the same words several times, and at
length laid down on his bed again ; and twice over he raised him
self again, and went through the same actions and words. The
last time he lay down he seemed to be in great astonishment and
admiration. And I indeed asked the question, and said to him,
' Brother Lubert, what is it ? how fare you ? ' And he replied, as
if in a great emotion of delight, ' I saw wonderful things, wonder
ful ! marvellous things, marvellous ! great and marvellous things
when I sat up ! ' And when he had said this, he added imme
diately, ' Call the Brethren, call the Brethren ! ' And as soon as
they were assembled he expired after a short agony, and happily
fell asleep in the Lord, full of virtue and of good works, concern
ing whom God be blessed for evermore. Amen.1
There is not much more to add concerning this exem
plary devotee.
His body was reverently buried in the cemetery of St.
Lebuin, next to John Kettel, his devout companion in the
family of Christ, on the south side of the church, where
many other Brethren, being buried at subsequent times,
rest in peace.2
It is only necessary to add that Thomas a Kempis has
collected together a few of the devout sayings of Lubert
which he places at the end of his life.3 They are very
similar to a Kempis's own teaching ; and many passages
have quite the spirit, the terseness, and point of those to
be found in the ' De Imitatione Christi.'
1 Thorn, h Kemp. Vita Lubcrti Berneri, No. v. sec. 30-34.
2 Ibid. sec. 23. 2 Jbid. sec. 36-41.

A SOLILOQUY ON BEING DEAD TO THE WORLD. 341
As might be expected, Thomas a Kempis could not
witness the death of one whom he much loved, and whose
life and character he so much admired, without being
deeply affected. He had now lost two dear friends within
a short space of time — John Kettel, the cook, being the
other, and he was shortly to lament the death of another
Brother highly esteemed, namely Gerard de Zutphen, of
whose life mention has already been made ; and no wonder
his thoughts took a sadder turn, and he was led again to
the contemplation of that great change which every living
man must sooner or later encounter. But such thoughts,
though mournful and depressing, and which, therefore,
worldly people ever strive to banish from their minds, are
often greatly sanctified to the welfare of the soul, and fruit
ful of much good, when devoutly meditated upon. They
are like the rains and frosts of winter which moisten and
prepare the earth for yielding a more abundant harvest ;
and we doubt not but that it was so in the case of Thomas
a Kempis. He has left behind him a short paper which
applies to this afflictive season, and shows how he endea
voured to turn these sad bereavements to his spiritual profit.
The title of it is — ' Concerning his being dead to the world
whose life is in Christ.' It is well worthy of being repro
duced in this place, and for him who longs after a spiritual
life it will be found of great value. The words are as follow,
and begin with the text : —
' Turn away mine eyes lest they behold vanity.' l Oh ! Jesus,
true Life, Life that knows no death, grant me to be consumed
with love to Thee, to be wounded with love to Thee, and to die
from love to Thee, lest the flesh gain the dominion over me.
I am not yet entirely dead to the world, for the old man still
lives in me, stirring up within me various contentions and desires
after many evil things; making my nights bitter and my days
wearisome. Oh ! when shall it be that I can with confidence say : ' I also
account myself as one that is dead upon the earth ? ' For he that
is dead cares not for the praises of men, nor the reproaches of
the malicious, because he is dead. Ps. cxix. 37.

342 THOMAS A KEMPIS.
He that is dead in the flesh speaks not, smells not, tastes not,
and performs no work whatever ; and neither does he listen to
the vanity of this world ; nor does he see what is curious and
beautiful, nor aught that could tempt him to love anything worth
less upon the earth.
And he who is dead to the world is not in the'world, but in
God, to Whom he lives ; as St. Paul says to his beloved disciples :
' Ye are dead, and your life is hid with Christ in God.' '
He that is thus dead, so speaks about, and so thinks upon, and
so sees those things that are without as if they were not ; because
that which is seen is temporal and vain ; that which is not seen is
eternal and true. Thither then he looks ; after it he burns ; it is
in his heart : for this he labours, and to this he longs to attain.
That which he desires, which he loves, which he seeks after,
which he tastes, is inward and concealed ; namely, a great good —
the chief Eternal Good, of which he can never think sufficiently,
because it is too dear, sweet, delightful, and ineffable. Such an
one is far removed from things temporal, and sets all his affec
tions upon those that are eternal, keeping in subjection the carnal
desires within him.
For sensuality seeks after outward things, desires delightful
things, beholds what is present, neglects future things ; avoids
whenever it can the bitter and severe, which are oftentimes salu
tary to the spirit.
Hence it suffers not the spirit to remain in silence, or to pur
sue things quietly ; but brings before it various vain imaginations,
which can scarcely be mentioned, and yet in truth should be re
garded as nothing.
But he that hath the grace of spiritual fortitude can at once
subdue the immoderate desires of the flesh, singing in the words
of Divine power ; ' O Lord, my helper, I will not fear what flesh
can do unto me.' 2
Although, therefore, sensuality may contend with him, and the
voice of the flesh grumble, he does not readily consent unto it,
because the power of the love of God, which giveth him inward
comfort, is greater.
He is sometimes so sweetly, so powerfully, and ardently drawn
to God, ravished and captivated by Him, that he sees not, or
scarce observes, things that are without, and which make a noise
in the world ; because he is not there, but elsewhere ; not below,
but above, with God, and in God ; Who moveth him inwardly,
uplifts and transports him, as it were in a chariot of fire, that he*
1 Col. iii. 3. 2 Ps. cxviii. 6.

TRUE DEVOTION SHRINKS FROM PUBLIC GAZE. 343
may at length happily enjoy Him, in the holy and long cherished
desires of his soul.
He is not found abroad, because his Lover hath transported
him ; where alone he hears His words, the words of the Beloved ;
and rejoices with joy because of the voice of the Bridegroom,
mistrusted by him in nothing.
Nor does he forthwith pour out his vial to the sun,1 to drink
in vanity ; but conceals the found treasure, and closes it under a
1 ' Nee statim effundit in solem phialam suam. ' Meaning that he does
not expose or tell out to all men his blissful condition, and the treasure and
delight his soul hath gotten. The words remind us of the beautiful lines of
Keble :— When Nature tries her finest touch,
Weaving her vernal wreath,
Mark ye, how close she veils her round,
Not to be trae'd by sight or sound,
Nor soiled by ruder breath ?
Who ever saw the earliest rose
First open her sweet breast ?
Or, when the summer sun goes down,
The first soft star in evening's crown
Light up her gleaming crest ?
But there's a sweeter flower than e'er
Blush'd on the rosy spray—
A brighter star, a richer bloom
Than e'er did western heaven illume
At close of summer day.
'Tis love, the last best gift of Heaven ;
Love gentle, holy, pure :
But, tenderer than a dove's soft eye,
The searching sun, the open sky,
She never could endure.
Even human love will shrink from sight
Here in the coarse rude earth :
How then should rash intruding glance
Break in upon her sacred trance
Who boast a heavenly birth ?
God only, and good angels, look
Behind the blissful screen —
And alluding to Joseph, who sought where to weep, the poet says :—
He could not trust his melting soul
But in his Maker's sight —
Then why should gentle hearts and true
Bare to the rude world's withering view
Their treasure of delight ! *
* The Christian Year. Fourth Sunday in Lent.

344 THOMAS A KEMPIS.
seal, that the foot of pride may not enter, and all its virtue should
be lost. For thus He says to him : ' Set me as a seal upon thine
heart,' ¦ and what there follows. Useful is it to seal the heart,
and to keep a guard over it, lest perchance the Beloved, Who
specially seeks and visits a pure and humble heart, withdraw, and
should fly away.
The soul communes with itself upon that, and is astounded at
so great a good, which surpasses all understanding, and every gift.
Again it is astonished, and anxiously asks, What is this ? and re
joices exceedingly, because manna from heaven descends.
Now He who giveth the true bread from heaven, bestows also
a good understanding of what is relished, so that the soul knows
that every good and every perfect gift is from above, and comes
down from the Father of lights. ' This now,' says the soul, ' is a
word from God. Without Him I have nothing, and all things
that I have are from Him.' 2
Let the reader attentively consider how the soul that
becomes dead to the world, to self and its carnal desires,
rises to the freshness and beauty, the freedom and bright
ness of a new life in Christ Jesus. What the world so
much dreads, what the natural man so much shrinks from,
is the way and the means to attain a higher and happier,
and more peaceful, as well as holier condition, than it could
otherwise do. In the spiritual as well as in the natural
world, it may truly be said 'mors janua vitas.'3 For
' Sol. Songs, viii. 6.
2 Soliloquhim Anima, ch. viii. sec. I, 2.
3 A few years ago some lines appeared anonymously in a monthly periodical
which are thought to be worth preserving, and as they seem very applicable
to that loss of friends which Thomas a Kempis sustained, and which gave rise
to the preseuc devout sentences, they are here given, as they teach us not to
dread death a., men often naturally do.
A fettered spirit dreading to be free !
Sight passing strange ! a soul that hugs its chains
And hates to quit earth's tremblings, and its pains,
And loves the cloud that wraps in mystery
All that is worth the knowing. Can it be,
Since through death only life supremely reigns,
That man, who here unceasingly complains,
Dreads to cast off his dull mortality ?
Death openeth life ! and yet he fears to die.

THE SOUL NOT PUFFED UP BY GOD'S GRACE. 345
through death we alone pass to real life. But to continue
the words of this most spiritually charming and exalting
theme in the words of Thomas : —
Again, the soul is astounded, and complains, wherefore it is
that she cares so little for such a great good, with which, never
theless, she is greatly benefited ; wherefore her heart also is not
more frequently inclined to hearing and seeing that, than the en
joyment of which nothing can be sweeter or more blissful.
And would that henceforth it might be after this manner.
For this chiefly delights me, and will delight me more, if I shall
at length dedicate myself to His service.
Let my Beloved come into my heart, that I may eat of the
fruit of His apples. Let Him come unto me, and show Himself
unto me, and I show myself unto Him. He is my God and my
Joy- Then the soul begins to pant, and desire, and vehemently to
love this Good, in which is all good ; — this Joy in which is all
joy; — this One in which are all things, small and great, the
highest and the lowest ; and yet it is not of anything of that
which is created, but beyond the manner of human conceptions,
the beginning and end of all good, created by Him.
Hence, at times, the soul wishes to be filled with all that
Good, and flooded with the sweetest joy; and, after a certain
manner, craves to be altogether swallowed up, and consumed by
Him, so that there may be nothing of herself, but that she may
be His only, of Whom are the fire and heat of love, of whom
comes this wonderful work, so that the soul may be more eagerly
borne up to Him, and be made one spirit with Him.
And yet, on account of this, the soul does not exalt herself, or
think that she is anything, or despises others, or judges them as
inferior, because this is not her own, but the free gift of God ; so
that she has no reason to boast when she feels such comfort from
Him. For she seeks not praises, neither does she care for external
favours ; but seeks her Beloved, for whose praise and favour
alone she thirsts ; in Whom she has all, and finds more than all
else. And this because she prefers His love and sweetness, and the
What ! would the prisoner, seeing from afar
The dim light glimmering through his prison bar,
Not turn upon it a much longing eye ?
And with the gates wide open would he say,
I love this gloom, and will not come away?

346 THOMAS A KEMPIS.
joyous fruition of Him, to all things transitory, and longs for and
loves Him above all things. Therefore she cannot impute any
merit to herself, nor vainly boast of what she has.
He is the true and sincere joy, the chief and only good, the
sole object of her desires, and her satisfaction. And much does
she wish that others also may rejoice with her, and enjoy such a
good unceasingly, now, and in heaven.
For she longs and prays that He would make Himself known
unto all men ; and that He would convert and draw all men unto
Himself; that He alone may be praised and glorified, for her
Beloved is love itself, and a well of love that cannot be exhausted.
He loves all more than He can be loved by all. Yet it is pleas
ing to Him, when anyone earnestly desires to love Him from the
depth of his heart, though he cannot sound the depth of that
love, because He (the Beloved) absorbs, conquers, and surpasses
all in love.1
Such is the blessedness, Thomas a Kempis shows us,
of those who are dead to the world, and whose life . is hid
with Christ in God. With the Apostle Paul we would
therefore only add, ' Let us therefore, as many as be perfect,
be thus minded.'
Sad as had been the inroads of death into this little
pious community at Deventer, taking away some of the
best and most beloved, there were still some few choice
Brethren left behind whom Thomas greatly admired, and
whose exemplary Christian conduct he thought worthy of
being recorded for the benefit of others. In the following
chapter, therefore, a further account of some of them will
be given. 1 Soliloquium Animce, ch. viii. sec. 3.

347

CHAPTER XIII.
Short memoirs by a. Kempis of ( I ) Henry Brune — A devout priest and friend of
Lubert — Humble-minded and zealous for souls — (2) Of Amilius de Buren,
the successor of Father Florentius — Though weak in body a great help
and comfort to the Brothers, especially in sickness and death — (3) Of
James de Viana, a fervent and humble-minded priest — Reminiscences
respecting him — The dream a. Kempis had of the Virgin Mary, and his
being repulsed by her — Another dream or vision of Satan, and how a
Kempis drove him away — The seven years of a Kempis at Deventer — :
Florentius's great esteem for him — How he advises him to choose his
future lot — A Kempis decides to enter one of the Reformed Monasteries
of the Brothers.
The biography of great and good men has been deservedly
in all ages a favourite kind of reading : and no wonder,
since it pleasantly engages the attention, refreshes the mind
and kindles new ardour in the soul ; it stirs up the languid,
gives fresh hope to the faint-hearted, instils confidence
into the aspiring, and stimulates one and all to renewed
endeavours in the pilgrimage of life. We see how men
have lived and toiled and kept some one grand end in view,
how much they have made of their lives, by what means
they have attained to greatness and goodness of character,
and how it has affected other persons : and the reader is led
to inquire, Cannot I make more of my own life than I do ?
Though I cannot attain to the saintliness or the eminence of
the men I read about, yet may I not by carefulness, by
earnestness, and perseverance, make my life better and
greater than it is : cannot I attain to a higher level or
standard than I have yet done? I must at once set to
work by God's grace and make some vigorous, sustained
efforts to amend my life ; the attempt, though difficult and
against the grain of the old man, will be invigorating : and
the acquisition of any degree of advancement, besides the

348 THOMAS A KEMPIS.
blessing it brings, will yield me an inward satisfaction,
that will well repay me for the trouble I take.
Thomas a Kempis knew well the benefit of this biogra
phical kind of instruction : and besides having in view the
desire to keep in memory among the Brotherhood the lives
of these saintly men, the early worthies of their community,
and the wish to preserve a certain esprit de corps among
the Brethren in after days, he designed to shew how men
in a humble sphere, with small means, might make their
lives sublime, rise above the world, and, while discharg
ing with all faithfulness the common duties of life, might
live unto God in all holy conversation and godliness.
We see at a glance also the qualities of soul which
Thomas most admires, and those characteristics of the new
man which he largely adopted in his own practice.
The memoirs which Thomas a Kempis gives are very
simple sketches, but drawn with a faithful, loving hand ;
and in their plainness they have a beauty which will
attract and impress the soul. The circumstances which sur
rounded those of whom he writes may be different from
ours, and their ways and customs not always those which
we should follow, but we behold in these portraits the
very spirit of the Gospel, the principle of a new life, a
likeness to Christ which all can imitate, and to which all
should strive to attain. There is not any worldly great
ness which dazzles and dissipates the mind, but a nobility
of soul which leaves upon the reader a healthy, healing,
and elevating influence. We shall therefore give Thomas
"a Kempis's account of two or three more of the Brothers
of Common Life.
I ought not to omit to mention, (says a Kempis, in beginning
the narrative of one of them,) a man of great devotion and holy
simplicity, and not less a priest of angelic purity. Moreover, it is
pleasing to note that he was one of the original Associates, and a
most beloved co-presbyter with Master Lubert, and to offer a few
words in commendation of him. This is Master Henry Brune,
the companion of Lubert, beloved of God and acceptable to men,
kind to all and burdensome to none. He was born in Holland

A MEMOIR OF HENRY BRUNE. 349
of honourable parents and lineage, and was a citizen of Leyden.
Esteeming the riches and honours of the world as nothing, he
avoided the admiration of his friends, sought the Lord in the
days of his youth, and clave unto Him with a perfect heart unto
old age. He continued to live obediently in the Brother-house
of Master Florentius with all humility and with much gentleness,
hearing the confessions of the Devotees, and celebrating the
Divine Mysteries with great devotion and reverence ; and with
out caring for temporal things, he lived in tranquillity and sim
plicity of heart ; holding intercourse with the Brethren without
quarrelling, being had in much esteem throughout all Deventer,
and regarded among the Religious in many places as an Israelite
indeed, without guile and wickedness, like a dove without bitter
ness, endowed with singular innocency of life. His eyes were
ever towards the Lord, and wheresoever he was able to be alone,
he ceased not from prayer and devout meditation.
A Kempis then proceeds to give us an instance of this
illustrative of the manner of man he was, for, he continues,
sometimes when he sat near the fire in winter-time to
warm his hands, he would turn his face toward the wall, and
pray secretly during the time, observing a strict silence.
' When I saw this,' adds a Kempis, ' I was much edified
thereby, and loved him all the more because of it.' And
he further tells us that he never noticed an unbecoming
word proceed from him, nor had he ever heard anyone
complain about him, unless it were as to the manner in
which he was wont to celebrate the Holy Sacrament. Yet
in the manner of doing this he drew many laymen to the
devout attendance of it : and indulgence was easily granted
by him, because he was unwilling that the penitent should
be separated from the beloved Jesus. A Kempis then
relates three singular interpositions, which he almost
regards as miracles, that happened in the ministrations of
this priest for the confirmation of their faith in the presence
of Christ in the Eucharist, which we need not here repeat.
Among the other" virtues of ' this pious and devout
man,' a Kempis mentions how humbly he submitted to
his superior, ' giving a good example to the priests and
clerics, that they should not, on account of their being in

350 THOMAS A KEMPIS.
Holy Orders, elevate themselves above their younger
Brethren.' By the permission of Father Florentius he
oftentimes on festival-days celebrated the Sacrament
among the lepers ; ' where I have,' adds a Kempis, ' at such
times attended upon him.'
His deep and fervent love for souls is seen in the
following little anecdote which Thomas narrates. It
happened on a certain occasion when he went with the
Brethren to Arnheim for the sake of Indulgences,1 that
being asked for how much or for what he would give his
Indulgences, he replied, ' I would willingly give my In
dulgences for this grace, that as often as I should speak
something good to anyone he should be immediately
converted, and amend his life.' The Brethren, says a
Kempis, hearing this were greatly edified at this excellent
answer, since they saw that it arose from his great zeal for
souls in his pious and pure heart. He lived thirty-nine
years after a Kempis left Deventer, and died like a faithful
soldier at his post of duty. It happened in the year 1439
that the pestilence broke out in Zutphen, where at that time
some of the Brethren of the House of Master Florentius
had migrated, and there dwelt with many other devout
persons. Henry Brune was among the number of those
smitten with the pestilence, and he came to his end, says
a. Kempis, confidently expecting the reward of his labour
1 This granting of Indulgences is very properly discouraged in the Church
of England, because of the errors and corruptions to which it led. Men
imagined that the Pope had a treasury of grace, and that he could forgive
sins and remit punishment ; hence they were led to suppose that they could not
only purchase forgiveness for sins past, but for sins to come. There was,
however, another view taken of these Indulgences, which was doubtless chiefly
impressed upon the minds of ' the Brothers of Common Life : ' and this was
that, as the angel came at certain seasons to the pool of Bethesda, then the
people could obtain miraculous healing ; so in the Church special occasions
may be appointed when particular mercies may be obtained by renewed re
pentance ; and that it was well to observe thes- fitting occasions appointed by
the rulers of the Church, since our Lord bid His disciples to observe and do
all that they who sit in Moses' seat bid them do, though not after their works.
For though this ordinance was much abused, and led to much abuse, there
were doubtless many earnest souls who regarded it as a special opportunity
for stirring themselves up to obtain more grace and favour from God by sin
cerely looking to Him through Christ their Saviour.

A MEMOIR OF AMILIUS DE BUREN. 351
from the Lord. He had performed the priestly office
forty-four years, and had far out-lived all those who begun
the first fervour of the Institution. He laboured diligently
in the work of writing, and yet I have often seen him, adds
a Kempis, washing the kitchen utensils and doing other
menial works. Moreover, the sacred exercises which he
early adopted, he continued until his death ; for when he
was interrupted by any cause from performing them, or
omitted any of them, he quickly renewed them on the
first opportunity ; and if he became languid in the per
formance of them he stirred himself up again, as if it were
the first day of his conversion.1 All his ' hours ' he read
until he breathed his last, nor did he omit the reading of
the Holy Scriptures during his sickness, but sought conso
lation in the written Word of God rather than in the con
fabulations of men. He died in the above-named year, on
the festival of St. Bartholomew the Apostle, and was
buried in the cemetery of St. Walburga the Virgin.2
We pass on now to the narrative of another of the
early members of the ' New Devotion.'
There are two short accounts given by the hand of
Thomas a Kempis respecting Amilius de Buren, of
whom some mention has been already made, and who
became the successor of Father Florentius in the govern
ment of the Brothers of Common Life at Deventer. One
of these accounts is here found among the Biographies of
the Early Brothers and Fathers ; the other is a kind of ' In
memoriam ' of him, after his death, and is found among
the records which Thomas kept of various events, added to
1 We notice here a striking illustration of the counsel given in the De
Imitatione Christi, where in one part very nearly the same words are used,
which seems to indicate that a Kempis had the pious Brune among others in
his mind when he wrote the words : ' Daily ought we to renew our purposes
and to stir ourselves up to greater fervour, as if this were the first day of our
conversion. ... If an accustomed exercise be sometimes omitted, either for
some act of piety or profit to our Brother, it may easily afterwards be re
covered again. But if out of weariness or carelessness we lightly omit it, it is
very blameworthy, and will be felt to be hurtful.' Lib. i. cap. xix. I, 3,
Other passages present themselves to the mind.
z Thorn, a Kemp. Vita Discipulorum Dom. Flor. No. vi.

.352 THOMAS A KEMPIS.

the Chronicles of Mount St Agnes. From these accounts
we learn that : —
When for the purpose of prosecuting his studies he came to
Deventer, where Learning at that period greatly flourished, he
made so much progress, that in a little time he became one of the
first of the more advanced students, and especially pleased the
Master by a rare display of ability. But by the grace of God he
would not waste these talents in a secular life, nor in the attain
ment of worldly honours by his learning, since he accounted all
these things as dung, in comparison of the favour of God. Being
filled therefore beforehand with heavenly grace, and inspired by
the Most High, He went to the House of Master Florentius, and,
attracted by the piety of his discourses, he yielded himself to the
counsel of the Holy Spirit, speaking by the mouth of the reverend
Father, who gave to Him admonitions of saving wisdom. Having
then left the schools, and relinquished his carnal friends, the
humble Brother became a disciple of Christ, and incited many by
his example to renounce the world and become servants to Christ.
Moreover, he gave himself up to the performance of the most
menial works of the house, not sparing his body for the health
of his soul, or seeking his own advantage in temporal matters.
And for the attainment of the virtue of holy obedience he also
undertook the more laborious operations, performing them cheer
fully, and faithfully executing what was required of him.1
Many were surprised, continues a Kempis, that, with a
body not particularly strong, he was able to undertake
such labours, which he had not learned in the world, nor
had previously been accustomed to, and which scarcely
any one stronger would perform for worldly gain. But the
love of Christ, and fraternal affection, overcoming all
things, he ministered of his strength with a good will, and
laboured the more fervently that he might obtain a greater
reward. After the death of Lubert and Gerard (probably
Gerard Zerbolt) he was so acceptable to God, and to the
Brethren, that he was immediately ordained priest, whilst
Florentius was still living ; and when he celebrated his
first mass, Master Florentius arrayed him in his surplice,
and was present until he had perfectly and devoutly com
pleted his Office to the honour of God. This man, then,
1 Vita Dom. Amilii Bureii. No. viii. sec, 2.

SHRINKS FROM BEING MADE A SUPERIOR. 353
so remarkable for his piety, and for the faithful discharge
of all his duties, was also a consolatory friend to all in a
time of great necessity, for during the plague he undertook
the care of the sick, and was prepared out of obedience
and fraternal love to live or die with his Brethren. He it
was who intrepidly stood by John Kettel, the cook of the
House, and by Master Lubert, ministering to them until
the close of life, and to many others laid low by the same
disease. He also himself, after many kind services to the
Brethren, began to be grievously ill, but by the mercy of
God, adds a Kempis, he was restored to the consolation of
the Brethren, lest they should have sorrow upon sorrow.
I have heard, says a Kempis, many excellent things
from his mouth concerning the virtues of the Brethren
which I have written in a book of his labours, as oppor
tunity offered, although I have not expressly mentioned
the narrator by name.1
He sometimes came to visit the Brethren at Mount St.
Agnes, and, saying something appropriate to each, he
would exhort them to remain in the holy calling of their
order, and to become proficient in virtue. It is truly
edifying to speak concerning his good manners, and
gracious words, because with a serene face and with
eyes steadily fixed before him, he stood as a gentle lamb,
not regarding the countenances of those that were around
him.2 Florentius, before he died, placed him over the
whole of his congregation, and committed the government
of the House to him, as to a beloved disciple. This burden
he was very reluctant to accept ; for though he did not
dare to go contrary to the orders of such a Father, yet
with weeping eyes and with much entreaty he protested
that he was unworthy to be the prelate.3 And in secret
1 Vita. Dom. Amilii Buren. No. viii. sees. 3, 4. This is evidently an
allusion to one of the many little treatises on holy living, wherein a Kempis
intimates that he had living examples before him respecting what he wrote.
2 Ibid. sec. 5.
3 This term is frequently applied by the Brethren to the Prior or Superior
of their Houses, and is so used in the De Imitatione Christi, and translated
' Superior. '
VOL. I. A A

354 THOMAS A KEMPIS.
he was bitterly distressed and prayed much about it ; for,
as a Kempis says, he desired rather to be always a cook,
and to serve others, than be preferred to the honour of
ruling men. In the former position he felt that he could
more safely preserve an humble conscience, whilst in the
latter he would have to encounter a thousand dangers, with
no little responsibility. But God did not suffer His servant
to be long distracted with tears, for he had to bear his
burden, a Kempis tells us, but a short time upon earth. For,
after discharging the duties of governing the House four
years and nearly three months, he received for his faithful
labours the reward of eternal rest.
Before his death he gathered the Brethren around him,
and, confessing his past offences, prayed them with tears
to forgive him if he had in any way offended them. He
exhorted them to be obedient to him who should rule
over them, as they had been to himself, and to preserve
mutual love towards each other. As St. John at the
approach of death said to the members of the Church of
Ephesus, as they gathered round him to hear his last
words, so with his dying breath Amilius de Buren ad
dressed the Brethren : — ' I know nothing more that I can
say unto you, unless it be what the Lord said to His dis
ciples just before His ascension: "that ye love one an
other" as Christ loved you, and pray for me.' The
Brethren all knelt down in prayer ; and, feeling that they
were about to lose their beloved Father and Ruler, they
all wept bitterly. He was interred in the Cemetery of St.
Lebuin, next to Master Lubert, a priest of his House,
where James de Viana was buried, and where many of
the devout Brethren and Clerics of the Community of
Florentius rest in peace. He was succeeded in the
government of the House by Amilius John Haerlem ; and
left behind him this sweet memorial of his character : ' He
had a passionate love for souls ; he was a kind refector of
the poor; very active in his habits, compassionate to the
sick, and a consoler of those in tribulation.1
1 See record of events respecting the Brothers of Common Life, added to

A MEMOIR OF JAMES DE VIANA. 355
I shall now relate what Thomas a Kempis tells us
respecting JAMES DE VlANA. He speaks more of his
general character than of the incidents of his life ; • for our
author's aim is evidently to bring out to view the distin
guishing graces of the soul, which were pre-eminently
admired and extolled by the Brothers ; and which he
would have those who came after, diligently to follow ; un
feigned humility, loving obedience, shrinking from honours,
deep contrition of soul ; esteeming others better than
themselves ; which virtues, as a Kempis has it, ' made
their earthly home a paradise.'
Vigorous and refined in manner, James of Viana possessed
the great grace of humility, compunction, and interior light ; he
strictly examined himself, and often sighed and wept over his
daily defects. He also disclaimed as nothing in himself that for
which another commended him, fearing the strict account that
would have to be given of all he did to the Judge above, Who
will not only judge open negligences, but the secret stains of the
conscience. Far from his heart was it to be highly esteemed for
wisdom, or wish to be reputed a good man, for he was pleased to
serve anyone with whom he was connected, and it mattered not
whether he were among the least or the greatest. He was a re
markable writer among writers, and showed great diligence in the
writing and in the custody of books. When a certain young man
sought to be instructed by him in the spiritual life, he at once
from humility confessed that he himself was slothful and worthless,
and had not yet perfectly attained to the beginning of virtue, but
began to recommend certain of the younger Brethren, as fervent
and intelligent, from whom he might learn much.1
This same young man, a Kempis tells us, on another
occasion being in great grief, sought an interview with
James of Viana, and told him the distress of his heart,
desiring some word of comfort. Upon this James kindly
consoled the young Brother, exhorted him to patience, and
to wait humbly for the grace of God ; because, as he said,
the loving Lord is wont to be present to the contrite in
the Chronicles of Mount St. Agnes, by Thomas a Kempis ; also Vita Dom.
Amilii Burensis, No. viii. sees. 5, 8, 9.
1 Thorn, a Kemp., Vita Jacobi de Viana, No. ix. sec. I.
A A 2

356 THOMAS A KEMPIS.
heart, as the Psalmist says : 'According to the multitude
of the sorrows in my heart, thy comforts have rejoiced my
soul.' The young man, being much comforted by the
counsel of James, would often afterwards call to mind these
sweet words that had been said to him, when anything
occurred to sadden him ; because, as a Kempis comments,
' When human consolations fail, recourse is to be had to
the Divine, which must be pondered over, for the great,
holy, and chosen have sometimes burdens and disconsola-
tions to bear.'
James of Viana lived a praiseworthy life, and desired
to remain in the lowest position, and in the simple rank of
a Cleric ; yet, adds a Kempis : —
On account of his virtues and the remarkable gift of humility,
he was promoted, by the good pleasure of God and by the advice
of Florentius and his Brethren, to the Priesthood. This was, how
ever, to him so serious a matter that he wept bitterly, when he
perceived that he must needs be ordained. He confessed that he
was too unworthy of such a rank, thinking that they had greatly
erred who had given this advice, and had determined to advance,
so unfit a person. But the more he humbled himself, so much
the more it pleased God, and the Brethren, and the more cheer
fully did Florentius promote him. At this time, continues a
Kempis, the priesthood was rare and precious among the De
votees. For unless a just person, and compelled for the common
welfare, no one dared to accept this Holy Office ; everyone
avoided a higher rank, and preferred to remain in a humbler place,
and lower office. Wherefore Master Florentius, who was the gem
of priests, is reported once to have said : ' If I were not a priest,
I should not have the care of others, and then I might be able
more perfectly to amend myself, since a higher place gives fre
quent occasions of distraction, from which a good man under
subjection is more free, living without the care of exterior '
things.' On a certain occasion, we are informed, that when
James wished to meditate upon his failings, he secretly
ascended a terrace of the House, and, deeply sighing, he
wrote down his faults in a little book, lest what he was
minded to confess should pass into oblivion. On another
occasion, when interrogated by a certain individual concern-

BROTHERS WITHOUT VOWS, THOSE UNDER VOWS. 357
¦i ing the condition of those living in the Brotherhood, he
said, ' If anyone desires to live with us, it is necessary
that he humble himself and make himself less than all ;
then such a one has here a paradise, and is contented in
the highest degree.'
Florentius found it necessary sometimes to check him,
and to recall him to a moderate burden of compunction,
lest by too great a rigour he should exceed the limits of
discretion. But patiently bearing the rebuke, he humbled
himself the more, because he had acted with so little pru
dence. For his fervid spirit outstepped his natural
strength, yet his pious intention excused him, because he
sought wholly after God.
After these things bodily sickness assailed him ; his
strength failed gradually, and, making a good confession,
he died shortly before Father Florentius, A.D. 1400, and
was buried with his Brethren in the Cemetery of St.
Lebuin.1 With the memoir of James de Viana, we close the
series of portraits which a Kempis gives us of several of
the early members of the Brotherhood of Common Life,
into which he had been received whilst at Deventer. And
we may here remark that there is a difference between them
and most of those to whom we shall afterwards allude,
which it is desirable to point out ; and that is, that those of
whom mention has been already made pursued their
earnest higher Christian life, while living more, or less
together, without being bound by any conventual vows.
They were not considered essential by these men to the
full attainment of spiritual perfection, and we see in their
holy lives to what an eminent degree of grace men may
attain without them, if only they steadfastly purpose to
lead a new life, and try to hallow the common duties and
events of everyday life. Though conventual vows were
taken by a number of the other Brothers, and by Thomas
a Kempis himself, as we shall hereafter see, it was done
at first rather from the necessity of their position, and
1 Thorn', a. Kemp., Vita Jacobi de Viana, No. jx. sees. 2, 3, 4.

358 THOMAS A KEMPIS.

that they might form higher centres of instruction and ¦¦
defence for the Brethren generally, than from any idea
that there was any greater intrinsic merit or holiness in the
monastic life, than might be attained by those living simply
as Brethren without making these vows.
Those, however, who did afterwards bind themselves
by a solemn dedication to the conventual life, doubtless
felt that there was a greater obligation resting. upon them
to live a life agreeable to their holy estate, and that they
should become examples of what those living in monasteries
should be. This indeed was one of the objects for which
many of them became Canons Regular, and why the
monastic system was begun among the Brothers ; to shew
to those living in monasteries how they ought to live in
that state, and to please God. And the result in this
respect was very satisfactory, since they not only established
many of these reformed monasteries — where many from
the world willingly joined them — but the members of these
monasteries were the instruments, under God, in bringing
about a decided reformation in many existing monasteries,
not only in their own country, but in many of the pro
vinces of Germany, and in France, as I hope hereafter
to shew ; and there was every expectation that it might
have led on to greater things, had not the good work been
thwarted and undone by an evil influence, that was ever
trying to hinder any thorough reformation being effected,
no matter from what quarter the attempt was made.
In returning again to the account of a Kempis himself,
there are two or three other matters which should be
noticed as happening to him whilst at Deventer. First, he
is said to have had a singular dream or vision, probably
during the earlier portion of his sojourn there. The author
on whose authority I give the account states that Thomas
a Kempis was accustomed among his other devotions to
offer prayers and suffrages to the Blessed Virgin Mary, to
whom he was lovingly attached. But, owing to the insta
bility and changeableness of youth, he began to be very
lax in performing this pious service ; so that step by step

A KEMPIS DREAMS OF THE VIRGIN MARY. 359
he neglected to say his prayers and pay his devotions to
her : first they were omitted for one day, then for two or
three, then for four days together, till at length they were
forgotten during the whole of the seven days, and at last,
most grievous to relate, continues the. writer, they were
altogether given up. Now whilst this was the case, he saw
himself, as in a night vision, standing in the large room in
the House of Florentius, where he had come, together with
the other disciples, to hear the Divine Word, and as he
bent forward with anxious ears to learn what was said, he
beheld the Mistress of the world, coming down in the
clouds of heaven, with a lovely countenance, and in shining
raiment descend into the aforesaid room. She then went
round to the Brethren who were listening to the Word of
God, which was then being expounded, and having lovingly
caressed first one and then another of the young students,
she seemed to pour forth her thanks to them, because they
were so zealous in attending to the pious admonitions, in
asmuch as it shewed that the precious blood of her dear
Son was not despised by the young men.
Beholding these things, continues the writer, and seeing
the Virgin, blessed among women, warmly embrace the
aforesaid Brethren with much tender affection, the youth
stood faint with hope, while she still firmly turned away the
light of her loving countenance from him, and he said to
himself, ' I expect in a little while, when the Blessed Virgin
has bestowed the seal of her affection sufficiently upon
the rest, she will offer to me also the embrace of love, who,
although I am not worthy of her, have still been her loving
follower.' But, alas ! how often do our hopes fall out
contrary to what we wish, for instead of the sweet pledge
of love he desired, he received a word of stern rebuke.
For the Blessed Virgin, after she had most lovingly em
braced each of the others, came to the aforesaid youth,
and regarding him with a severe countenance said, ' In vain
dost thou seek the embrace of holy love, who from a
shameful neglect of friendship hast omitted to pay thy
accustomed devotions to me, as thou oughtest. Wherefore

360 THOMAS A KEMPIS.
hast thou abandoned thy usual prayers ? Has not love
grown cold within thee, and thy desire for devotion become
torpid, since thou didst adopt this inconstant habit ? And
now thou standest as if thou hadst not sinned, and lookest
for an embrace with a bold face when thou deservest to
be censured.' And turning away from him with an
indignant look, she said, ' Depart, depart from me, because
thou art judged to be unworthy of my embrace, when
thou neglectest to pay the easy devotion of a loving soul.'
And thus leaving him cut to the quick with merited shame,
she disappeared, returning to heaven. Then Thomas
awaking from the vision was pricked in his conscience,
confessed his fault, and resolved upon amendment. And
lest he should be again disappointed in not receiving the
embraces of the Blessed Virgin, he no longer neglected to
pay his devoirs, but diligently attended to this duty to
the end of his life, without daring to omit it a single day.1
I give the above account, much as it is written, for
what it may be worth. There is some doubt, however,
about the genuineness of the story, and it should therefore
be taken with some reserve ; for there is no allusion to it
in the short account given by the contemporaneous bio
grapher of Thomas, nor do the other two more ancient
writers of his life, Badius and Tolensis, say anything about
it, and they certainly had a better opportunity of knowing
the veracity of what happened than one living long after
their time could do. Moreover, the latter of these two
historians being of the same Order with Thomas had, as
he states, taken special care to look into the accuracy of
all the statements respecting the revered Canon of Mount
St. Agnes that had been made by the older Brethren.
And if there had been any ground for believing the truth
of the above story of the dream, or if it had been currently
reported of him during the first hundred years after his
1 From the book commonly called Speculum Exemplorum, extracts from
which, relative to Thomas a Kempis, are to be found in Sommalius's edition.
Vnmia Opcici, T. a A"., in three volumes, Colon. 1759,

THE STORY OF THE DREAAf QUESTIONABLE. 361
death, he would doubtless have made some mention of it
in writing hislife.
For, as a writer observes on this matter, ' Either he had
heard of it, or he had not. If he had not heard of it— if
they of his own College and Order had not then heard of
it — if nothing of it so far as appears was to be met with
either in their records, or in any of their other writings
before the year 1 571 at least, as from his total silence is
most probable, then, I ask, how came it first to be re
ported, and then believed, as if it were a true and heavenly
revelation ? But if it was then already reported, and he
had some way or other come to the knowledge of it,
then is the difficulty still greater, rather than less. Since
if he had in anywise heard of it, he must have looked upon
it as fabulous or frivolous, or at best as doubtful. This is
plain from the conclusion of his Life, wherein he testifies
his care in bringing into it only what he had found to be
certain.1 And if it were not so, no other reason can be
produced why it should be omitted by him. The account
is indeed very formally dressed up, and circumstantially set
off, for the advantage of a practice in the Church of Rome
which even the sober among themselves seem ashamed of.2
But as the relater has not told us of his vouchers, and
there be these obvious objections, besides some others
that I insist not on, against the truth of the fact, I think
we must be of very large faith indeed to lay any stress
upon a report of such a nature, that was never so much
as heard of till above a hundred and fifty years after the
1 ' Quae veterum scriptis eruta, explorata et certa de Thoma habemus. '
Ejusd. Vit., Th. Kemp., p. 15. 'De imitando Christo contemnendisque
mundi vanitatibus,' lib. 4. ' Auctore Thoma Kempisio, ex latino latiniores
facti.' Antw. 1575.
2 This was written more than a hundred and fifty years ago, and the
anonymous writer in a note says : ' In France more especially. Hence the
wholesome advice to the indiscreet worshippers of the Blessed Virgin Mary by
a wise and pious prelate of the Gallican Church, with mollifying interpretations
of Vernon the Bishop of Meaux, and others.' Alas, the worship of the Virgin
is openly inculcated and insisted upon too generally in the Romish Church ;
and in some places she is more worshipped than God or Christ ! See also
Littledale, Plain Reasons, &C, p. 51.

362 THOMAS A KEMPIS.

person's death of whom it is told. ... I commend, how
ever, the diligence of this learned Jesuit, who has given
the story about the appearance of the Virgin Mary to
Thomas — but herein I praise him not ; yet neither do I
altogether condemn him, as if in this matter the fraud
were his ; for it might very well be from some other, and
in less than half that time there might be traditionary
stories enough of that kind. 'Tis more than probable
that there were some such which Tolensis heard and ex
amined, and having done that, rejected, for which he is to
be esteemed. This may be thought more than enough
concerning the vision of the Blessed Virgin which is pre
tended, and that which is designed to be inferred from it.
Wherefore in one word, as I accuse not the writer of in
sincerity, so I cannot excuse him from credulity. And
after all, whatever authority he might have for such an
account, it is but narrated as a dream.' l
Moreover, supposing that it had been actually dreamed
by a Kempis, might not the narration of it tell in more
ways than one ? not only in favour of the corrupt practice,
as designed to give a reproof from the Blessed Virgin to
those who neglect to worship her, but against the practice
also, as showing that Thomas during the period of his stay
at Deventer did not pay that devotion to the Virgin which
he saw the other students attending the public school do,
either because he did not conceive it to be needful, whilst
he fervently prayed to Christ the Lord and sought His
mercy, or because he early had his doubts as to whether
it were right to continue to offer prayers to her ; and
though sanctioned and ordered by the Church at that time,
whether it were consistent with the general tenor of Holy
Scripture ? This might fairly be inferred from his giving
up paying his devotion to the Virgin Mary ; and that
whatever subsequent homage which he yielded to her
was given rather in deference to those in authority, or to
1 Visio Noctuma, Rosweyd ; see Life of Thomas a Kempis by the author
whose work Dr. George Hickes recommends, and from which the above
criticism is drawn.

A KEMPIS HAS ANOTHER DREAM. 363
the prevailing custom, than from a persuasion of its being
just and proper. Mariolatry had not then assumed the
gross form it has since done, in putting the worship and
adoration of Christ into the shade, and consequently the
abominableness of this idolatry was not then so apparent
as it is now.
There is another dream that a Kempis is said to have
had about this time also, which should not be passed over
without notice, though it is of a similar character to the pre
ceding one. And it is this, as we draw from the relation of
it by the author, that, once upon a time, during these earlier
years of his life, as Thomas lay musing upon his bed, between
sleeping and waking, he believed that he saw the Devil
appear personally to him in a very hideous form, whereupon
he attempted to drive him away, as he had been taught
to do when assaulted by bad thoughts from the Evil One,
by repeating over the angelic salutation.1 This he did at
first with a trembling voice, for he was greatly afraid. At
this the Evil Spirit was but still more enraged, and ap
proached the bed nearer and nearer to where he was lying,
as it were to take him away ; upon which Thomas became
so terrified that he covered himself with the bed clothes,
but still more earnestly continued the salutation, till coming
to. the end of it, when the words OUR Lord JESUS Christ
were pronounced by him with a loud voice, the Devil, as if
thunderstruck with terror at this great name, which is above
every name, could not stay any longer, but turned round
dismayed, and was constrained to fly away. Now upon
this, finding that Satan was not able to stand before the
power of the Saviour's name, he began forthwith to take
courage, and act with more boldness ; so putting his head
1 The Angelas, in which the angelic salutation is thrice repeated, is a
sacred commemoration of the Incarnation of our Lord Jesus Christ, and con
tains also some versicles and a collect, which is as follows : — ' We beseech
Thee, O Lord, pour Thy grace into our hearts ; that, as we have known the
Incarnation of Thy Son, Jesus Christ by the message of an angel, so by His
Cross and Passion we. may be brought unto the glory of His Resurrection
through the same our Lord Jesus Christ. Amen.' And it is evidently this
form that Thomas used.

364 THOMAS A KEMPIS.

out of the bed clothes, and raising himself up, he repeated
many times together that most sacred name, Jesus Christ,
thereby pursuing the fugitive enemy ; who the more precipi
tately fled away, the more strongly Thomas called upon
the Lord Jesus, as the great captain of our salvation, before
whose invoked presence he could not stand. Rejoicing
over this great deliverance, as it appeared to him, the
godly youth immediately returned thanks to God, and
said within himself, ' If by this most holy name Jesus,
I can so easily baffle and discomfort the powers of hell,
from this time forth I wiil not be, as hitherto I. have been,
so fearful of the plots of evil spirits, or waver in my faith,
let them rage ever so much against me, and threaten my
ruin.' Wherein it appears pretty evident, whatever this
transaction might be, that his sole refuge and help was
placed in Jesus, and in no other whatsoever.1
Whether Thomas a Kempis really did dream such a
dream or see such a vision, we have not sufficient authority
for determining : and there is not much necessity to consider
the matter. Nor is there any need to enter upon a dis
cussion of the nature of such like dreams and visions.
I would simply remark that, if he ever had such a dream
it is evident that with the Scriptural truth, viz. the active
personality of evil spirits, he had mixed up in his mind the
superstitious notion which formerly prevailed, that the Evil
One appeared in some hideous form. It may be that this
foolish idea having been intermingled with the truth, has
made it to appear so imaginary and ridiculous that many
persons, not being able to distinguish truth from error,
have eschewed one with the other, and have brought them
selves to believe that the existence of evil spirits is but an
idle dream, a mere fable or tale wherewith to frighten
weak-minded people, notwithstanding the Bible so con
stantly bids us to be on our guard against them. Waiving
the superstitious notion that is mixed up in the above
story, there is ample evidence to shew that a Kempis
1 From the book commonly called Speculum Exemplorum, pp. 24, 25,.

HIS PROGRESS IN THE WAY OF GODLINESS. 365
firmly believed in the existence of the Devil and other evil
spirits, and did faithfully inculcate great watchfulness
against them, and an undying opposition to their insidious
allurements and fierce assaults. See ' De Imit. Chr.' lib. i.
13, lib. iii. 6, and 'Doctrinale Juvenum,' ch. viii. sec. 2.
Thomas a Kempis continued at Deventer about seven
years ; and from being only a scholar in the public school
under Boehme, assisted by the Brothers of Common Life,
he came to be regarded as one of the Brothers also himself,
and to take his place as such among them, adopting their
habits and mode of life, and gradually imbibing the spirit
and principles which pervaded them. Naturally inclined
to a quiet, contemplative, and interior life, and having from
childhood been enured to the hardier virtues of the Chris
tian life, he heartily entered upon the self-denying, unobtru
sive, and godly course of living which they pursued ; and
with all the fresh fervour of a young disciple he sought to
advance in the grace and devotion for which they were
worthily esteemed. Constantly through his writings do we
gain a glimpse of that peculiar spirit of the new life which
had developed itself, and which is more or less present on
the awakening of true religion among men ; for the best
form of practical mysticism was manifest, which consisted
in that constant training of the soul, and bringing it daily
more and more into conformity to the image of God as
reflected in the Person of Christ Jesus, a resting in the con
sciousness of His presence and favour, with, what is spe
cially said of a Kempis, ' a quiet throbbing of inward
happiness and tranquil content which diffuses its genial
warmth on every side.'
It must not be supposed, however, that his advance in
grace and holiness at this time was unattended by any
earnest endeavour, that all came easily to him, that there
was no serious struggle on his part to attain to this higher
standard of living, that it all came naturally, and that he
did not feel his constant need of Divine help. It is true
that as he grew in years he grew in grace and in the know
ledge of Divine things, but it is true also that it was by

366 THOMAS A KEMPIS.
perpetually striving against the sinful and carnal desires
that rose up within him, and by tenaciously keeping hold
of God, and seeking His aid through the various means of
grace. Life was opening out to a- Kempis, when the lusts
of the flesh, and all that is in the world, the lust of the
eyes, and the pride of life became strong within him : and
these beset him and sought to take hold of him, and to
bind him down. These he had to combat, and over and
over again had with resolute vigour to keep in subjection,
and in place thereof to welcome and cultivate all those
desires and efforts which contributed to a higher and purer
life. That there was many a conflict between his soul and
the carnal desires of the old man within him is evident
-from what he says. Let one passage alone suffice from the
well-known work of his, when in earnest prayer he cries
out : — •
O Lord my God, Who hast created me after Thine own image
and likeness, grant me this grace which Thou hast shewed me to
be so great and so necessary to salvation, that I may overcome
this most corrupt nature of mine, which draws me to sin and
perdition. For I feel in my flesh the law of sin warring against the law of
my mind, and leading me into captivity to obey in many things
the sensual appetite ; neither can I resist its passions unless Thy
most holy grace, ardently infused into my heart, assist me.
There is need of Thy grace, and of great grace, that I may
overcome my nature, which always was prone to evil from my
youth.1 That he sought after this grace of God, and followed
hard after God, trying earnestly to keep His command
ments with his whole heart, during this period of his stay at
Deventer, is corroborated by the testimony of the contem
porary biographer of a Kempis, who states that ' in him
were fulfilled the words of the Prophet, which says, " Blessed
is the man who hath borne the yoke of the Lord from his
youth ! " '
A Kempis began to realise the great advantage it was
1 De Tmit. Chr. lib. iii. cap. Iv. I, 2.

RECEIVED INTO THE HOUSE OF FLORENTIUS. 367
to him to live as one of the Brothers of Common Life. It
afforded him sweet companionship with men of like mind,
pilgrims like himself on the heavenly road, some of them
indeed older and more experienced than he was, but he
gained much valuable wisdom and encouragement from
them. They were living by rule, a higher rule than ordinary
Christians, subjecting themselves to a harder discipline, and
renouncing many things voluntarily which are lawful in
themselves ; in this more noble life he had joined them, and
was strengthened in his endeavours to keep up with them
and to persevere like them by their presence, and from
being associated with them. Their very company and
society formed, as it were, a hedge round about him to
protect him from many seducements to evil, and to guide
him into the way of peace. He felt freed from anxiety
about providing for his future support, and had abandoned
the desire to accumulate a store of this world's goods,
since in the Brotherhood there would always be a supply
for his real wants. And while he strove to live as they
did, labouring to support the Community, which was main
tained at a little cost, he felt happy in joining them in
providing for the wants of others, in promoting the welfare
of more needy Christians, in assisting those who were
struggling with difficulties, and even in welcoming among
them for a time those who were weary of the strifes and
vanities of life, who were thirsting for a draught of the pure
water of life, and seeking to resuscitate their strength in
God, ere they sallied forth again into the world to fight
the good fight of faith. A Kempis was not only satisfied,
he was thankful and happy ; the more ascetic and sterner
life seemed to brace and invigorate him, as if he was walk
ing on a loftier level, and breathing a purer atmosphere.
When a Kempis had been five or six years at Deventer,
Florentius appears to have received him into his own House,
where he resided with a larger number of the Brothers to
what dv/elt in the other House where Thomas had been
living. A strong affection had sprung up in the breast of
Florentius for a Kempis ; for he was a young man after his

368 THOMAS A KEMPIS.

own heart, and he used to regard and speak of him as his
own son in the faith. The days of Florentius seemed now to
be numbered ; he had been fast ripening for heaven ; to
all about him he seemed as if he were not long to be with
them, for even now he appeared as if he was ready to
spread the wings of his soul, and fly away to the realms of
eternal bliss. A Kempis regarded it as a peculiar privilege
to be brought into closer contact, and more intimate fellow
ship with such a saintly man than he was wont, and gladly
ministered to the necessities of his beloved Master. Many
opportunities had he of listening to the devout breathings
and pious words which were uttered in hours when Floren
tius was withdrawn by sickness from active life ; and his
earnest teachable mind readily opened itself to receive the
finer touches of spiritual influence, which were likely to
emanate from such a man in such moments.
Many months passed away in this closer and familiar
intercourse ; and Florentius might naturally have desired
to keep by his side still longer a young man of such rare
simplicity and piety, and who gave such promise of devo
tion to God ; and the more so, since Florentius had become
so infirm, and seemed to need the sympathy and attention
of some such a loving, tender soul as that of a Kempis
near him. But this true saint of God thought not of him
self, nor heeded what his natural likings or affections might
be, but considered only what would be likely to promote
the welfare of the individual he loved, and the glory of God.
It will be remembered that a Kempis, in concluding the
life of this spiritual Father, makes allusion to the number
of persons Florentius, having trained and confirmed in the
Christian life, had sent forth to various places, to further
the work of bringing souls anew to God, and building them
up in the life of Christ ; Thomas was one of the number,
and now the time had come for him to make his deliberate
choice for life, whether or no he would give himself in this
way wholly to God, and go forth to other parts to do
Him service.
And so it came to pass, as we learn from one of the

A CHOICE IN THE WAYS OF LIFE. 369
old biographers of Thomas, that upon a certain festival,
the Divine rites being performed, Florentius, having
observed that his pupil Malleolus (another name as will be
remembered given to Thomas a Kempis) was more cheerful
than usual, called him to come to him into his bedroom,
and thus began to address him : — ' O Thomas, my son,
most dear in the Lord, the time approaches when you must
determine your future career, when and what sort of person
you are to be, and what kind of life you wish to folio w.
For you are now approaching to the place where two ways
meet, alluded to in the Pythagorean teaching. You see
how many sorrows there are in the world, how many snares,
how many dangers and evils, that can with difficulty be
avoided. And if perchance anything seems pleasant and
delightful in it, how quickly that which is pleasant passes
away, while the sorrow which follows it is eternal. . . .
For it is appointed unto all to die, and we know not when.
So many fates hang over us, as it has been truly said : —
Nemo tam divos habuit faventes,
Crastinum ut posset sib polliceri.
For, as another author sings :—
Quis scit, an adjiciant hodiernse crastina vitse
Tempora dii superi ? '
And beware of hoping that when you are dead any
more time will be granted you for salutary repentance.
For the angel hath sworn by Him Who* liveth for ever
that time shall be no longer. According to what is written
" if the tree shall have fallen to the south or to the north,
into whatsoever place it shall have fallen, there it will lie."
Nor is that difficult to believe; since hereafter there will
neither be any expulsion from heaven, nor any redemption
from hell ; for there is a necessity, that into which of the
two we may at last be brought, there we must for ever
remain. But woe, eternal woe, to those who are brought to
hell ! Because he who shall be punished there with the least
torment — where none are little — will endure severer things,
1 Horat. Carm. lib. 4, Ode 7.
VOL. I. B B

370 THOMAS A KEMPIS.
than if he alone from the creation of the world to its end
should bear all the torments of every living soul.
' Wherefore the most merciful Redeemer of our souls—
Who is most zealous for them, says, — " What profit is it to a
man, if he should gain the whole world, and verily suffer
the loss of his soul ? " or, " What shall a man give in ex
change for his soul ? " Therefore He often admonishes us
that we should watch, because we know not the day or
the hour ; which out of the abundance of His mercy He
has so arranged, lest, if we should know the hour, we
should delay to be converted to Him. Let us therefore
be converted, whilst we have time, from our very heart ;
and happy those who do so from tender years ! For it is
good for a man, when he has borne the yoke of the Lord
from his youth, to make a holocaust of himself to God, and
burn the whole, the head with the tail ; lest having given
the flower of his life to the world, the flesh, and the Devil,
he should offer to God only a worthless tail.
'But there is — as I have received it — a twofold way
leading to salvation ; the one active, which is the way of
those who seek to gain Christ by good works ; the other
of contemplative persons, who sit with Mary at the feet of
Jesus, whose province is more acceptable to God, and more
useful to themselves. For by the definition of the Lord,
Mary chose the better part, which shall not be taken from
her. But whichever you shall choose, it will be safer and
more strictly carried out in the cloister than in the world.
For the whole world lieth in wickedness, is full — as it
seemed to Antony — of snares, and covered with the thorns
of riches ; and to such an extent, that it is easier for a
camel to pass through the eye of a needle than for a rich
man to enter into the heavens. And do not suppose that
cloistered persons languish in idleness. For it is a great
undertaking to pray and to praise God assiduously, to fast
frequently, to reduce the body into subjection, to watch,
to break your sleep, and at the same time to engage in
manual labours ; wherefore do not imagine that these
persons are deprived of the -reward of an active life. For

ADVISED TO JOIN THE CANONS REGULAR. 371
they are like infirm men left with the baggage, who, if they
pray for those that fight and strenuously work, will share
alike with them ; and the part of him who goes up to the
battle, and of him who remains with the baggage, will be
equal. This is the law decreed by David the Great, and
shall remain for even
' Listen, therefore, to what the Lord says : — " If you wish
to be perfect, go and sell all that thou hast, and give to the
poor, and thott shalt have treasure in heaven, and come,
follow me." Nor say, " I have nothing, Father, to sell."
For you have yourself, you have a body, you have a
will ; offer these to God, and He will give you the reward
of the kingdom of heaven, since all things are His, and
not in name only; For, as the sweet Bernard most truly says,
" Do we not owe ourselves and all our possessions to Him, by
reason of creation, and of so copious a redemption that not
even one drop of blbod remained in Him ? What love to
us — so immense that He laid down His life for His enemies
by the death of the cross ! What liberality — so great, that
to those who but hardly give themselves and the things
that belong to them, He should restore a hundred-fold,
and in addition should confer eternal life ! " Nor do I
doubt but that you are of a benevolent and grateful dis
position to One Who Is so extremely deserving of us.'
' For/ continued Florentius, ' I have often observed in you
the indications of love. But perhaps you will ask to be
informed what order of religious persons I would most
strongly recommend, for there are vety many, and all
good. But among these, that which has been founded
among lis seems the best, which out most excellent father,
Gerard the' Great, left to us when dying, as the most com
mendable, viz. that of the Canons living under the rule of
the godly Father Augustine ; and of this Order — as you
know — we have lately erected two Colleges (collegia).'
To these things the most excellent young man,
Thomas, says the historian, was able after awhile to mutter
with trembling voice : ' For some time past, Father, I have
now desired this with many prayers, even hoping for the

372 THOMAS A KEMPIS.
opportunity which you give me. Since I have a brother-
german in Windesheim,1 I would that your love would
cause that I may find a place among the very dear dis
ciples in Mount St. Agnes.' ' I will try,' said Florentius ;
and on the following day he gave him letters to the prin
cipal of the convent2
Then, as we are told concerning Thomas, having re
ceived the letters, the most excellent young man hastened
to the appointed convent, having after the Apostolic
manner followed the Lord when first He called him, so
that he might not peradventure hear that sentence, 'I
have called and ye refused,' or that other, ' Thou shalt call
upon me in prayer, but I will not hear thee, because thou
hast refused to hear my voice.' Therefore he took the
admonition of the poet as applied to himself, ' Avoid delay ;
for it always injures those who are ready to put off ; ' or
that saying of the prophet, ' To-day, if ye will hear his
voice, harden not your hearts' — because the Jews did so,
and did not receive Christ, and he knew how very ill it had
gone with them.3
Thomas a Kempis was thus sent from this sweet and
pious community, where he had enjoyed exceptional privi
leges, to take up a more advanced post in the Brotherhood.
From being a disciple or learner in this school of the pro
phets, he was now to become a leader, or active and fore
most labourer in the vineyard of the Lord, and to bring
forth fruit through his service ; from being a member of
the Congregation of Brothers, he was about to become one
of the Canons Regular ; from being in the place of one
who was taught, and had received good impressions from
others, he was now to be an example and teacher to others,
1 John, his brother, had left Windesheim some time before this, first to be
Prior of the monastery called the Fountain of the Virgin Mary near Arnheim,
and from there he had been but lately transferred to, and made the first Prior
at, Mount St. Agnes ; the meaning of what he said was probably, that his
brother was in the confraternity of Canons Regular belonging to Windesheim,
which was the mother House.
2 Badius Ascensius, Vita R. P. Thorn, a Kemp.
3 Ibid., Vita R. P. Thorn, a Kemp. chap. xii.

A CHANGE IN HIS OUTWARD LIFE. 373
to impress upon them the value of a religious life, and
endeavour actively to promote in the hearts of those
around him an entire devotion of themselves to Jesus.
This marks an important change in the life of a Kempis,
to which attention is here drawn, because I shall have
shortly to notice the various ways in which he fulfilled
the special mission or work he was called upon to under
take".

374

CHAPTER XIV.
Some account of the Reformed Monasteries — The Windesheim Order of
Canons Regular — Projected by Gerard before his death — Established by
Florentius with the help of others — The toil and hardship of the first
members— Their austerities carried to excess — Two sad instances — New
regulations to prevent such cases — Attention to spiritual exercises and
cultivation of the Interior life — A new version of the Bible undertaken —
These Reformed Monasteries centres of Gospel light — Promotion of a
more liberal education — The joyous character of their religion — The
fame of their Christian excellency and loving fellowship attract many —
Other monasteries established — Mount St. Agnes, the one a Kempis
entered — The blessing of these Houses set forth in the Epilogue of
Buschius.
Before accompanying Thomas to his new home at Mount
St. Agnes — where he remained to the end of his life, with
one or two exceptions — I must go back a little to give some
particulars respecting the origin of the new community of
Canons Regular with whom he was to live, its connection
or relation to the Brothers of Common Life, and how it
differed from them as hitherto represented, though it formed
an integral and leading part of their religious scheme.
When Gerard the Great lay on his death-bed, and his
sorrowing disciples were standing around him to catch his
dying words, he gave instructions concerning the forma
tion and establishment of a monastery of Canons Regular
of the Order of St. Augustine. The design had been in his
mind for some years previous, but untoward circumstances
had prevented its being carried out. Just before his illness,
as already alluded to in the brief sketch of his life, a way
to the consummation of his wishes was marvellously opened
to him ; he was just permitted to behold the means for the
accomplishment of his desire laid at his feet, when he must
leave the work to be carried out by others. It happened

THE IDEA OF A REFORMED MONASTERY. 375
as one, who in modern times most resembled him, and who
carried on another evangelical work in a like spirit, once
fitly said, 'God buries His workers, but carries on His
work.' ' But though he had considered the matter well
over, and had matured his plans in his own mind, he had
not fully communicated them to those about him. He
had felt that some other safeguard was necessary for the
well-being and protection of the several institutions of the
Brothers and Sisters of the Common Life, which now ex
isted in several places, and of those which were likely to
spring up in other quarters. He seems to have looked
forward to the time when he should be taken from them ;
and he feared that when this should be the case, and he was
no longer able to defend the societies, their enemies would
again attack them, and that they might be more easily
broken up, and the Brethren' dispersed ; or it might be
that divisions or disaffections, or disorders of one kind or
another, might arise among them, which might lead to
their disintegration, or gradual decline, and they would fall
away from their original purpose — from the purity and
holy ardour with which they started, as many other like
religious bodies had done. And as far as human means
and provisions could do, he wanted to prevent this.
If then, he considered with himself, there were some
central authority of higher standing to which they would
be subservient, and to which they could appeal for sup
port and counsel in cases of emergency, and if this
authority or supreme power over all the communities were
centred in a well-ordered religious body, sanctioned by the
ecclesiastical rulers, there would be a better chance of
keeping the Brothers together, that they would be less
likely to be corrupted by the evil influences from without,
and at the same time would be sheltered from the
malicious machinations and assaults of the mendicant
Friars, and other people who had no kindly feeling towards
them, than if they were left to themselves. To this end,
therefore, he gave instructions for the organisation of the
1 John Wesley.

376 THOMAS A KEMPIS
Order, which Thomas a Kempis afterwards joined, and
the way in which it was to be carried on ; how some of
the more earnest and devoted spirits among them should
be selected to enter this Order, and that these pious men,
having chosen a head or ruler, should be an example, and
a governing body to the others, a higher kind of Brother
hood, to which the devout of both sexes might look, as
their guardians and superiors, and from among whom they
might always find some one or other of devout mind to
rule over them, and take the guidance of the several in
stitutions which were spreading over the land. They were
to receive into their monasteries as well as into the Con
gregation of the Brothers, as hitherto, such devout persons
as were converted to God, and were inclined to follow the
Common and Apostolic life ; so that, in addition to the
Canons Regular, men should be admitted of like grace who
might follow some secular calling, and others of good
character that might be associated with them.
Such was the design which Gerard the Great had in
his mind, as he was drawing to the end of his life ; having
briefly explained his views, he thus addressed Florentius,
and the other Brethren that stood around him, and among
them was John a Kempis, the brother of Thomas : — ' For
this cause I ask you, one and all — and I charge you before
God — that after my death ye will construct a monastery
such as I have named, and that ye will settle such of the
Brothers in it as are willing and have an eager desire to
dwell there, and who, with a number of others of like
mind, are ready to undertake the execution of it ; so that
all the devout and religious everywhere throughout the
whole region may dwell securely under the shadow of
their wings.' And after a few more words to the same
purpose, he ceased speaking.1 Then the sorrowing and
listening Brethren hearing these things had their hope in
the Lord revived, and were truly comforted by this kind
1 J. Buschius, Chronicon Windesemense, lib. i. cap. v. p. 22. Antw.
1621.

ORDER OF CANONS REGULAR RECOMMENDED. 377
of discourse ; and kneeling down they commended them
selves and this especial work to God in prayer.
And because Gerard had earnestly commissioned them
respecting the subject of taking upon themselves an
Order approved by some of them, they anxiously interro
gated him, and inquired ' whether he would recommend
them to take upon themselves the Order of the Carthusians,
which they had heard was almost the only one in their
part of the world which was reformed.' 'No,' he replied,
' not that Order by any means. Its members, indeed, as
holy men should be, are everywhere distinguished for their
holy and strict lives, but they are too much withdrawn and
separated from mankind. All devout persons should be
able to have free access to them, just as it will be always
right to have free access to those Brethren of yours.' On
this they went on to ask him, ' should they take upon
themselves the Order of the Cistercians, which at that time
was, next to the Carthusians, eminent for strictness among
the Orders.' ' No,' he answered, ' I should not recom
mend you to take upon yourselves this Order. It is one
of considerable severity, and one which not everyone can
bear in this our day. But there is another Order, the
Order of Canons Regular. That is one which subjects
itself to a more indulgent rule^one which is fairly suit
able to almost all who wish to serve God strictly in the
state to which He has called them. Take that upon your
selves, and the sooner the better, because it does not appear
to differ very much from your already devout conversation,
except in this point, that its professed members observe
under promise and vow, charity, and the three essential
obligations of the Order, while you observe these things
without any vow. For you, Priests and Clerics, and your
Sisters of Beguines, can take none into your Societies
who (though they make no solemn promise in the matter)
slight the observance of chastity, giving up of their own
property (viz. poverty), obedience, and, above all, charity,
and who will not submit to labouring with their own

378 THOMAS A KEMPIS.
hands.' ' And having appointed Florentius as his suc
cessor, to have the direction and the chief control in carry
ing out the founding of his new monastery, as well as to
be the general ruler of the Brotherhood ; and bidding the
Brethren attend to his instructions as they would to his
own, that they should highly esteem him, and regard him
as a father, he shortly afterwards fell asleep in Jesus.
As it has been already seen, a more worthy successor
could not have been found by Gerard than Florentius.
And we must see how he carried out the design of Gerard,
in the same grand spirit in which it had been conceived.
And in giving some particulars respecting its foundation
and the manner of life which was there followed out, let it
be remembered that we are speaking of the mother in
stitution, from which the Monastery of Mount St. Agnes,
where Thomas a. Kempis lived, and others of a like kind
emanated, and after which they were modelled. In
speaking of the first institution of these monasteries, the
Chronicler of Windesheim says, ' That most fervent priest
of Christ, Father Florentius, Rector of the Congrega
tion, Father John de Gronde, and other Clerics and
Brethren of our House, entertained the hope that they
should be able to reform, revive, and make the ancient
status of regular obedience, and the discipline of a spiritual
life to flourish again. . . . They therefore began, where all
ought to begin, by sanctifying their souls beforehand unto
God.' And this they did by renewed confession of sin,
deep contrition, and a fresh renunciation of the world and
all its vanities, so that ' the Eternal Lover, the Bridegroom
of the soul, the Lover of purity, might find nothing among
them that should offend the eyes of His Divine Majesty.' *
The place which they chose for the site of the monastery,
as indicated by Gerard, was a waste and uncultivated spot
lying between Deventer and Zwolle, and was afterwards
called Windesem or Windesheim. The name was held
to be significant of the purpose to which the place had
1 J. Buschius, Chron. Windes. lib. i. cap. v. pp. 22, 23.
Ibid. cap. xii.

FIRST SIX BRETHREN WHO BECAME CANONS. 379
been devoted, for, as Buschius tells us, the name was inter
preted to signify, ' the Wine of the Eternal God,' and ' the
City of Virtues.' A few of the Brethren went forth from
Deventer, and were joined by other persons, pious laymen
and labourers, and the work was begun in faith, and carried
on amid many hardships. Their conveniences and shelter
were of the roughest kind, their fare coarse, and their
labours arduous. A beginning was made, however ; a place
was cleared in that lonely and wild spot, on the level tract
of land which extends for some distance in this part of
the country. It was not a barren soil, but it had not been
cultivated ; the foundations of the monastery were laid,
not without many prayers, invoking the special blessing
of God on the undertaking, for it was one of more than
ordinary interest to those concerned in it. Slowly and
steadily the work proceeded until a few cells were com
pleted, and a fitting place for the worship of God erected ;
and then, though all was as yet rough and there was much
to do, there was no reason why a few of the Brothers, who
were designed to take upon them the Order of Canons
Regular, should not at once have possession of the place,
and go on furthering the work, while they otherwise
prepared themselves for the institution of the Order, and
their being received into it. This was accordingly done,
and in 1386, two years after Gerard's death, the monastery
was opened according to the last and dearest wish of their
founder. Many friends came forward to help on the work.
William, Duke of Gelders, gave his countenance to the
undertaking, and several opulent individuals supported it
by endowments of landed property ; and the same Bishop
of Utrecht, Florentius de Wevelinkhoven, who had once
interdicted Gerard from preaching, gave his sanction and
approval. Among the first six Brethren who were chosen
to dwell there, were Henry de Huxuria, the Father and
Rector for the first year before they assumed the habit,
Henry Wilson of Campen, who was the first Procurator,
' a prudent and eloquent man, and very expert in temporal
matters,' and John a Kempis, the brother of Thomas.

380 THOMAS A KEMPIS.
But though they had several kind friends, and obtained
some assistance in the work, it must not be imagined that
the early dwellers in this monastery had an easy and
luxurious time of it ; very far from it. Much remained to
be done, for they were content to begin in a small way,
and to proceed as time and means and help were afforded.
In speaking of the zealous labours of the Brethren on the
first founding of the monastery, the Chronicler of Winde
sheim tells us that, though fervently engaging in the
exercises of religion and never permitting themselves to
neglect the service of God, yet did they rise up from sleep
very early for the sake of writing portions of the sacred
Scriptures ; and very many of the clerics engaged during
the day in manual labours, the labours of artisans to which
they were unaccustomed, that they might accelerate the
completion of the buildings which were needed. It was
not an uncommon thing to see three, four, or five, and six,
of the professed Brethren carrying materials with their
own hands or on their shoulders, to help on the construction
of the walls of the monastery and outbuildings, bringing
stones and cement up to the proper level needed for the
masons ; others mixing lime with the water, and working
it into a consistency for use, or engaged in some other
useful operation. ' Even the Father and Rector of Winde
sheim,' continues Buschius, ' our Brother Henry de Huxuria,
learnt to square and fashion stones for the doors and win
dows, and arrange them in order according to the prescribed
rule. And indeed he ceased not till the end of his days to
give up his spare moments to hew, chip, and plane, with the
axe and hatchet, wood for posts, benches, and other similar
things for the various uses of the Brethren ; labouring with
such exertion that he was frequently observed to be bathed
in perspiration.' As the work went on little by little, and one cell after
another was added, and fresh accommodation of a plainer
sort was made nigh at hand, other Brethren joined them
and many lay Associates, who desired to live in communion
with them, though they did not take upon themselves the

THE HARDSHIPS OF THE FIRST BRETHREN. 381
habit of the Order. And so the number began gradually
to increase, and the place to assume a more attractive and
habitable appearance.
All were sedulously and continually employed, says
the chronicler, in diligent labours. None took their ease,
and the precious moments were not allowed to pass idly
away without yielding their due fruit ; only the very old
and those feeble in health were excepted from the rule ; but
these were engaged the more intently in prayer whilst
reposing in quiet. Other Brethren frequently undertook
humble and arduous works, as they were deputed thereto
according to the requirements of the monastery ; some
assisted in the kitchen, washing pots and dishes ; others
in washing and cleaning the clothes of the Brethren ; others
in making bread, or brewing a certain kind of liquor which
they drank ; while others were occupied in outdoor labours,
making implements, working in the field, or cultivating
the garden.
And, continues the writer, although our Brethren were
thus incessantly occupied, particularly in bringing the
buildings of the monastery to a completion, yet did they
keep most diligent watch over their hearts and feelings,
and whenever they were able they anxiously seized upon
a few stolen hours for writing sacred books for the common
use.1 They were also remarkably abstemious, even to a fault,
so that it needed an entire correction. ' Who can enu
merate,' says the chronicler in another place, ' the labours,
the fatigue, the inconveniences, and the deficiency in food
and drink, and in all necessary things, which the first
Fathers, with the Brethren and Associates living at
Windesheim, most patiently endured. For nothing could
as yet be found in this waste and desert spot but what
the hands of the devout faithful brought forth ; hence they
were accustomed to receive their bread, and pottage, and
drink, by weight and measure.' This they had, however,
learnt to do formerly in the House of Florentius, where
1 Chron. Windes., lib. ii. pp. 283-5.

382 THOMAS A KEMPIS.

each individual had his portion of food and drink assigned
to him ; ' lest,' as the writer says, ' by living too luxuriously
and nourishing the flesh, the spirit of devotion should be
extinguished.' Moreover, the necessities of the monastery
did not permit them to obtain more and better food. In
the first fervour of their spiritual life they allayed their
desire for better food than that which was provided for
them ; and when they must heeds eat they did not relish
their food the less because it was poor and meagre; for it
made their ' olera,' their ' pultes,' and their ' legumina ' to
be all the more savoury. ' For pleasure is brief,' he says,
' where great poverty reigns.' Three days in the week they
were allowed to eat flesh, and on three other days they
had eggs, and food prepared with milk, and on Friday
they used to take the Lenten food, in the refectory f They
never had roast meat, but had the meat either boiled or
stewed with vegetables ; and it was Ordained as a rule for
perpetual observance among their sons and descendants
in the Houses associated with them, that they must never
eat so as to provoke the carnal desires within them ; for*
observes the writer, as soon as we are drawn to this state,
we must begin to restrain the pleasures of the body, or
we shall immediately lose spiritual delights arid the taste
of divine sweetness.
Great abstinence was thds for a long time regarded as
a holy rule among all the devout Brethren in the monastery
and the Congregations. But in course of time; continues
Buschius, they learnt by sure experience that the rigour of
the Order must be moderated ; for the unwearied labours
of those who daily continued to frequent the choir for
chanting at the canonical hours — their sacred exercises
of internal devotion being accompanied with the frequent
fatigue of external labour — far exceeded the strength of
the aforesaid Fathers ; and the Brethren openly recognised
the fact that their corporeal and spiritual strength could
not be maintained in substantial health with so much
abstinence and retrenchment as they observed. In the
sketches of the lives of some of the Brethren given by

THE DANGER OF TOO GREAT ABSTINENCE. 383
Thomas a Kempis it has been noticed, how the excessive
fasting and subjugation of the body proved detrimental to
the preservation of their health, unfitted them frequently
for properly discharging the duties they had to perform,
and seemed to conduce to the shortening of their lives ;
but matters were afterwards brought to a crisis when it
became certain that two of the Brethren at Windesheim
had become so weak in their intellect through the rigour of
their abstinence, and the secret abstraction of the food
necessary for their support, whilst actively engaged in
duties, that the brain and natural operations of the body
were disturbed thereby.
The first of these was Brother Berthold, one of the
founders or first six Brethren of Windesheim who commenced
the monastery, and who had been promoted to the Order of
Subdeacon. He had a wonderful capacity for meditating
on divine things, and was able to dispute most keenly. Yet
he afterwards became imbecile, as the historian intimates,
so that the Brethren could scarcely understand any of his
words, for he went mumbling on, and would shut himself
up in his own cell, and rarely came forth except when the
Brethren frequented the common table.
The other was Brother Nicholas, formerly a reader in
the Cathedral of Paris, and adorned with the best dispo
sition of soul. Being made a priest he also celebrated the
divine mysteries most devoutly. His love of abstinence
was so great that, when sitting at table in the refectory, he
would eat very little of the portion given to him, and lest
it should be noticed he openly occupied his hands with
his bread or other food ; so that not much attention being
given to him by the Subprior, Arnold Kalker, and the
other senior Brethren, his omitting to eat his food was
not easily discovered until he was seized with an irrecover
able debility, so that his mind wandered, and at last he
lost his reason. And for very many years he remained in
this state of imbecility until his death, being burdensome
to none, thankful to all ; but sleeping in his own cell, he
rested himself as a turtle dove day and night, and from

384 THOMAS A KEMPIS.
henceforth never seemed to pray or read, but, after listening
to the reader at dinner time, would betake himself to his
cell again.
Thereupon our Fathers and the older Brethren, con
tinues the Chronicler of Windesheim, weighing the matter
well over, came to the conclusion that such rigid abstinence
was neither good for the health of the soul nor for the
welfare of the body, but that it tended to the perpetual
destruction of persons, and of their Order ; and, willing to
find out some opportune remedy for so great a danger,
they gave full license to all the Brethren and to the
Associates, that they should eat as much as they could of
the food given to them at the common table without
scruple, and take it freely with a good conscience. Indeed
they were not willing that Nature should be deprived of
that which was needful for her support ; and they at once
made this proposition, that the Brethren should be made
to eat according to that rule (as the needs of Nature
required), however unwilling, because it was necessary for
their health.
Whence it afterwards grew up to be a custom, that
when any cleric wished to come among them, thrie things
were demanded of him : whether he could eat well, sleep
well, and whether he would yield a willing obedience,
since on these three points consisted the security of their
perseverance in the monastic life ; and when anyone was
found deficient in any one of these points he was not
considered suited and fitted for the life of a ' Religious.' •
Ullmann, taking this fact by itself, arid not considering
its bearing upon what had happened, or the period when
such a regulation was made in the society, regards the
adoption of these requirements as a sign, that by degrees
their zeal had cooled with their growing wealth, and that
they had at length sunk back into the usual style of
monastic life, too common at that time.2 But this is
evidently not the case, and the inference drawn from these
' Joan. Buschius, Chron. Windes., lib. ii. ch. v. pp. 272-277.
2 Ullmann, Reformers before the Reformation, vol. ii. p. 87.

THE REFORMED MONASTERY OF WINDESHEIM. 385
qualifications is accordingly unjust. These salutary regu
lations were instituted in the earlier period of the existence
of this reformed monastic life, which was adopted by some
of the Brothers of Common Life ; and there is a proof, as
will be seen in the particulars given by Thomas a Kempis
himself in the Chronicles of Mount St. Agnes, that for a
long time afterwards the Brethren were remarkable for
their zeal in devotion, their love for souls, their subjugation
of the flesh, and their renunciation of the world. The
introduction of this new rule, relative to eating and sleeping,
was evidently a wise and prudent one, as every thoughtful
man must see ; and it is probably owing to the observance
of it that Thomas a Kempis lived to ,a good old age, and
was not sent to an early grave ; since his own enthusiastic
spirit would have led him, in his self-subjugation, to go
beyond what was proper for the retention of himself in
good health. We may, therefore, deem the resolution to
which the early Fathers and Brothers of the Order came,
as essentially necessary and right. Nor did it lead, as
it is imagined, to a relaxation in their religious ardour ; the
necessity for this safeguard did not open a door — at least so
long as Thomas lived and for some time afterwards — to
the other extremes of indolence and indulgence, for they
still preserved their simple, self-denying manner of life, and
their renewed fervour in religious exercises, though it was
now ever tempered with needful discretion, the which would
enable them the better to fulfil their duties, and to labour
the more zealously in God's service.
There are a few other particulars related respecting
the Monastery of Windesheim that it will be desirable to
notice, as they bear upon the life of Thomas a Kempis, in
showing the habits and mode of life adopted in these
Reformed Monasteries, one of which he entered ; and a few
passages will be quoted to show their character and
usefulness, and the esteem in which they were held.
The dress of our Brethren in Windesheim, says Buschius,
was always simple and plain ; neither was it in any point
different or dissimilar to the habit of the Congregation of
VOL. I. • c c

386 THOMAS A KEMPIS.
the Devout Clerics. For all the Brethren, the Priests, as
well as the Clerics and Laics, laid aside such garments as
they had been accustomed to wear before they entered the
religious life, and were careful to use such as had been
worn by Gerard the Great, and Father Florentius, and all
the Brethren of the Congregation of ' Modern Devotion '
from the beginning ; for all our Brethren for many years
persisted in keeping the counsels and traditional customs
of the said Fathers. They had already learnt by the lively
example of these Fathers the contempt of the world, the
renunciation of their own will, and the mortification of the
flesh ; they had already conceived a fervid affection for
holy simplicity, humility, devotion, and charity, in every
action, in their very manners, garments, and gestures. For
though those living in the monastery had adopted the
habit usual to the Order of Canons Regular, yet did they
not retain any curious folds or plaits, ' capparum, tunicarum,
subtilium, vel super pelliciorum,' but all their garments
were ordered to be made, not with fine and costly cloth,
but with that which was ordinary and coarse, that by their
very appearance they might be an example to others in
humility, simplicity, and their contempt of the world ;
since they left this very example to us their descendants
in writing. And so it was, the chronicler adds, that both
the older and younger Brethren might frequently be seen
with their various garments as named above, torn or re
paired, long used, old, and much worn ; for rarely had
they apparel of much note except such as they wore when
engaged in the service of God.
Their garments, as worn from the foundation of the
monastery, and still continued, were of a dark-grey colour,
the cloth being sown together in four parts. In the Priests
and Clerics the tunic, or close-fitting garment, extended
to the ankle ; and in the Laics and ' Donati ' to the middle
of the legs ; and they had a black leather girdle which
they girt around their waists. They had also a black hood
with a small crown falling down over the neck, which could
easily be drawn overhead. The ' toga,' or cloak, was

THE DRESS OF THE CANONS REGULAR. 3S7
likewise of a dark-grey colour, but opened half-way round
to the right hand, and was of the same length as the tunic
1 worn by the Father and Clerics of the Devout Congre
gation. The chronicler here also intimates that whensoever
any of the Clerics or Laity were tempted to abandon this
simple form of clothing, and gradually resorted to worldly
garments, it was generally regarded as a sign of a decline
in grace, and a desire to follow worldly ways. And thus
departing step by step from God, they succumbed to the
Devil, and became members of his kingdom.
It must here, however, be observed, that the Canons
Regular wore also a white linen cape, or rochet, over their
other garments, which was their ordinary dress in public.
They were taught, moreover, to regard their dress as a
symbol of their holy profession ; the white vestments were
to remind them of the inward purity they should preserve,
and the black hood, that they were dead to the world, and
should despise it, and the things that were in the world,
as is evident from the following quotation : —
Habitus enim sanctse religionis quem per Dei gratiam in brevi
assumetis, sanctam vestram futuram vobis ostendit conversa-
tionem ; in vestibus albis, internam mentis vestrae puritatem ; in
cappa nigra, mundi et omnium quae in mundo sunt mortem et
contemptum vobis demonstrans. Hujuscemodi autem docn-
mentis Sanctis, fratres nostri primitivi, ad sancti habitus stiscep-
tionem, et mentium suarum mutationem se qtiotidie praeparabant
quem ad modum pater ille venerabilis Arnoldus Huls, prope
Northorn, pro aliorum reformatione monasteriorum primum
emissus, hsec et his similia a devoto patre nostro Gerlaeco Petri
se audisse in Windessem frequenter enarravit. Habitus etiam
sanctae religionis devota susceptio, cum firmo preposito in ipsa
religione et observantia regulari perpetuo perseverandi ; omnem
tollit peccatorum rubiginem, sicut in nuper baptizatis, juxta
Patrum Orthodoxorum traditionem et sententiam.1
There was necessarily, as must be noticed, some differ
ence in the dresses of those connected with the monasteries,
so that their position could easily be recognised thereby.
1 Chron. Windes., J. Buschius, lib. i. chap. xii. pp. 55, 56.

388 THOMAS A KEMPIS.
But those who wore what might be esteemed the more
sacred kind of vestment, were not to think more highly of
themselves on this account, or to imagine that their other
Brethren not dressed so well as themselves were beneath
them. For as the writer to whom we are indebted for
these particulars observes : ' Though a distinction between
the habits of the Brethren — the Canons, Conversi, and
Lay-members— is allowed in this present life, yet in heaven
none of these habits prevail, but only the excellency of
their merits ; for many of our Lay-brethren and " fratres
conversi," obtaining the great reward of virtue and the
fervour of charity, will take the precedence of many negli
gent Presbyters.' Thus they endeavoured to keep down
all spiritual pride, which is so apt to beset the religious,
to be humble-minded, and to esteem others better than
themselves, as the Apostle Paul enjoins. There were
some indeed that did not attain to this high standard of
Christian humility, and others that declined from it, but
we shall see, from the accounts given us by Thomas a
Kempis, that it was in a remarkable degree the character
of those who were joined with him in the sacred Brother
hood to which he belonged. He has given us the por
traits of several whom he knew before he went to Mount
St. Agnes, and he also gives us many slight sketches of
those with whom he afterwards became intimately ac
quainted, whereby we may learn how not a few were
largely endowed with moral beauty, and especially with
the ornament of a meek and quiet spirit, which in the
sight of God is, as the Apostle says, of great price.
The Chronicler of Windesheim tells us, that whenever
they diligently engaged in external labours they indus
triously occupied their minds also with internal things, and
in manual operations among their fellow-men they still
had their souls fixed on God. Before they began their
labours they armed themselves with good resolutions and
with prayer against the temptations of the Devil ; and
after their labours they were none the less wont to ask
forgiveness for any fault they had committed, as well as to

YOUNGER BROTHERS ASSOCIATED WITH OLDER. 389
render thanks for the good they had received, attributing
all the blessings they enjoyed in the monastery to God.
And when a number of them were deputed to some
external work less burdensome, and also in like manner
free from distraction, so that they could occupy their minds
with other things whilst they worked, then they collectively
chanted the Canticles of David together, sometimes the
seven penitential Psalms, or those for the vigils, or the
fifteen gradual Psalms, and the like, were sung in the midst
of their labours. And the sweet sound of their voices
borne upon the air was carried to other ears, and raised
up in the hearts of those who heard them a fresh glow of
devotion, kindled by the praises of God to which they had
listened, and which they knew came from true and earnest
souls. And when they ceased from the sacred exercises of
this kind, they would of their own free will preserve a strict
silence for a time ; and this they did in other arduous
labours also, that they might sweetly meditate upon the
sacred truths of the Holy Scriptures, or breathe forth their
souls in devout exercises, and thus secure ample time for
proper devotion.
The Brethren maintained a friendly relation with the
better and stricter Monastic Orders, the Carthusians, the
Cistercians, and certain of the Benedictines ; for they
mutually incited one another to the maintenance of godly
discipline. And sometimes for the sake of recreation,
mutual edification, and fraternal delectation, the Brethren
among themselves would unite together in reading the
Divine Word, which was to them a refection, or they
would study it by themselves alone. Thus both outwardly
and inwardly, in the choir and in the house, whilst in their
cells or amid their labours together, the Brethren were
wont individually to act with an eye to their spiritual
advancement, and the salvation of their souls. Moreover,
the ' fratres novitii ' and those of the lower Order, were per
mitted to join the older Brethren in their common labours,
and when they assembled for recreation in the orchard
during leisure moments. And this they were permitted

390 THOMAS A KEMPIS.
to do for greater illumination, so that by joining with their
elder Brethren in rendering thanks, and sharing with them
in their private religious exercises, they might be the more
withdrawn from temptations peculiar to them, and, finding
herein a safeguard, might be led also to the exercise of
their virtues. Thus, it often happened, says Buschius, that
they profited more in their interior exercises, and in their
attaining to the knowledge and love of God, in one day of
such recreation, than on the other eight days by listening
to the usual readings in the choir and in the refectory.
The Brethren also studiously avoided inquiring into,
searching after, and narrating worldly matters ; such as the
deeds of petty chieftains, the changes expected in the
country, the quality of persons, rumours about secular
affairs, the tidings of tumults and wars that in one part or
another, were continually taking place, lest their attention
should be turned away from the welfare of their souls, and
from waiting upon God. But they learnt in this school
of Christ the fulfilment of true obedience, singular patience,
and attention to humble labour. And this they did by
offering their hearts in true devotion to God and not to the
world, and by frequently listening to the words of the
Divine Scriptures, but not so much by committing them to
memory, as by turning them into works.1
The leading Brothers had, moreover, for many years, at
the first, a great and important work in hand, which had
been pointed out to them and set on foot by their founder
Gerard Groote. 'Many years,' says the Chronicler of
Windesheim, ' did these holy Fathers labour to obtain as
correct an edition of the whole Bible as they possibly
could.' They collected ancient manuscripts from various
dioceses and monasteries, diligently examined and collated
them ; they found out the notable changes of the sense and
meaning of numberless words and passages in the Bible ;
they corrected discrepancies in many places. A copy of
the Latin Vulgate made by St. Jerome had been procured
1 Buschius, Chron. Windes., lib. ii. cap. viii. pp. 286-9.

NEW CORRECTED EDITION OF THE BIBLE. 391
at a great price,1 and they carefully compared it with the
other manuscripts,. and, amending their own copy by it,
they obtained such an one as they considered to be authen
tic ; they then proceeded to procure a license for the use
of it, and made it the chief and acknowledged transcript of
the Bible which was to serve as the authorised edition, to
be followed by the copyists in writing out other copies.
It is probable that the Bible written by Thomas a
Kempis for the use of the Monastery of Mount St. Agnes
was copied from this corrected and approved edition, and that
this necessitated his frequently visiting the mother-monas
tery at Windesheim for consecutive portions of it, as he re
quired them ; for the Canons were very willing to lend their
manuscripts to those whom they could trust, and who would
bring them back in good condition. And from the Bible
written out in the large, legible hand which a Kempis
here adopted — much larger than that in which he wrote
the 'De Imitatione Christi,' in 1441, but similar to that in
which he wrote his Missal in 1417 — others would not only
read for many generations, but copy various portions as
they needed, if not make complete copies, as Thomas had
done. Besides this, the Canons of Windesheim, including those
of the associated monasteries as they arose into being, were
forward in promoting the spread of the Gospel through
out the country. This work, as may be remembered, was
warmly taken up by Gerard Groote ; but it was carried on
by the Canons not so much by what may be regarded
public preaching, as Gerard at first endeavoured to do, but
rather by private conferences, or collations, as they were
termed, and to which allusion has been already made —
when a few anxious inquirers and awakened souls, ga
thered together, would, after singing a hymn, have a portion
of the Gospels, or some other part of Holy Scripture, read
to them in the mother-tongue, and familiarly expounded,
answering any questions put to them, followed by a short
1 The translation of St. Jerome is invaluable as showing how the text
stood in his time, and from its having been done in Palestine.

392 THOMAS A KEMPIS.
exhortation, a prayer, and more singing. Upon dispers
ing, the Brethren would frequently give short slips of paper
to the people, containing portions of the Bible, or some of
the maxims of the saints, to read in their homes, and ex
change with one another. In this propagation of the Gospel
among their neighbours and countrymen, they had nothing
in common with the sermons of the Mendicant Monks, re
plete with subtle syllogisms, unintelligible Latin quotations,
and legendary stories, productive of little moral influence,
and which carried with them no converting power.
Though these Canons took upon themselves the vows
of their Order, they neither imposed their own rule, or the
taking vows, or an absolute retreat from the world upon
their disciples or hearers. Their object was to stir up
piety among secular men, i.e. among those following their
worldly calling, so that the laity might be religious though
they did not enter the convent or monastery. They spoke
to them in a plain manner, but so spontaneously from the
heart, that their words penetrated to their inner con
science, and they shewed to their hearers that it was pos
sible for them to follow the example of Jesus Christ
without flying from the duties of Common Life. This
was the grand and fertile principle of a religious renais
sance indicated by their founder in his writings, and was
now bearing fruit in his disciples.1
In addition to this, these Canons Regular did much to
further a liberal education among the people in accordance
with the views and efforts of their master, of which some
mention has been made ; they even went beyond him, or
rather more fully developed the system which he inaugu
rated. They not only afforded facilities of education to
the labouring class, in opening and supporting schools of ru
dimentary instruction, but they sought to advance the cause
of learning among the better class. They knew well how
to unfold in a rich and corrupt age, the austere beauty of
apostolic virtue ; and sought how to associate these two
things so often separated — the most evangelical faith with a
1 See MS. at the Hague, No. 154, fol. 259, Epist. ad Johannem Cele.

THEIR JOY IN GOD'S SERVICE. 393
study of the classics. Among the collection of manuscripts
obtained by Gerard Groote and afterwards by the Canons,
often at a great price, or in exchange for some of their own
manuscripts which they had written, might be seen the works
of Cicero and Seneca by the side of the Epistles of St. Paul,
the lives of Plutarch by the side of the Acts of the Apostles,
and the poetry of Virgil and Plautus by the side of the
works of St. Augustine and St. Bernard.1 And they did
that which a lover of old manuscripts is often backward in
doing, they lent and exchanged them very freely. Thus
faith and science, divinity and learning, went hand in hand.
Hence followed, as is well known, the rehabilitation of
literature, or rather of pious learning, which became the
glory of the Brothers of Common Life.
But the finest feature in this religious awakening of the
' New Devotion,' and that which offers the most remarkable
contrast to the inanimate and formal piety of their times,
was the joyous character of their religion and the fervour
of their spirit. This had been strongly insisted upon by
Gerard Groote, and the Canons of Windesheim and the other
Brethren caught up the tones, as if they were the echoes
of the Psalmist, ' O be joyful in the Lord : serve the Lord
with gladness.' This feature is very visible in Groote's
' Moral Allocution.' But in no part did it appear more
clearly than in his letters to his friend John Cele.
Listen to these words : — ' My brother and very dear friend,
be joyful in the Lord, serve the Lord with joy. Rejoice
yourself — I repeat again to you, rejoice yourself. Meditate
without ceasing upon these words.' 2 This joyousness in
the service of God and in the doing of His will, repeatedly
crops out in the lives which are recounted of the Brothers.
And amid the urgency with which Thomas a Kempis in
sists upon giving up the love of the world and the things
of the world, and keeping ourselves in subjection to the
will of God, he ever holds out the delight to be found in
1 J. Buschius, Op. Cit. cap. ii.
2 Manuscript at the Hague, No. 154. Compare six other letters to J.
Cele, fols. 350, 260.

J

394 THOMAS A KEMPIS.

true religion. Thus to take one instance from his golden
treasury of devotion, the ' De Imitatione Christi : ' speaking
upon the words, ' My God and my all,' he says : —
To him who understands, this saying is enough : and to say it
over and over again is delightful to him who loves.
If Thou, (O Lord,) art present all things are delightful, but if
Thou art absent all things are wearisome. Thou makest the heart
to be tranquil, and givest great peace and festive joy.
Thou makest us to think well of all, and to praise thee in all
circumstances ; and nothing without Thee can afford any lasting
pleasure ; but if anything is to be pleasant and delightful, Thy
grace and Thy wisdom must impart a relish to it.
He who has a relish for Thee, will he not find sweetness in
everything ? and he that has no relish for Thee, what can be
sweet to him ? . . .
O Light Eternal, transcending all created lights, dart Thy bright
beams from above, and penetrate the inmost recesses of my
heart. Cleanse, gladden, brighten, and enliven my spirit with all its
powers, that I may cleave to Thee with ecstasies of joy.1
The ' New Devotion,' that was thus maintained and
propagated by these Canons Regular, led all that wisely
considered it to see that there was in true religion a reality
and deep source of joy. Its aspect and its message seemed
to say, Though it may appear hard at the first to the carnal
man to subdue and keep in subjection his evil appetites,
to give up the love of the world, and to bring liimself into
a strict conformity to the will of God, still, if he heartily
embraces Christianity, makes an earnest struggle to obey
the precepts of the Gospel, and to live as a true follower
of the blessed Jesus, he will afterwards find more real and
enduring happiness than he would in the possession of this
world's goods, or in a constant round of gaiety. And what
was this but a living proof of what the Psalmist himself
had seen when he exclaimed, ' Great peace have they who
love thy law ; and they are not offended at it ; ' and a
corroboration of what a greater than the Psalmist said,
1 Lib. iii. cap. xxxiv. I, ;.

THEIR KIND SOLICITUDE FOR OTHER SOULS. 395
when he cried, ' Blessed are they that hear the word of
God, and keep it.'
No wonder that ' the fame of the holy conversation of
these primitive Fathers at Windesheim was noised abroad
throughout our whole land,' as the Chronicler of Winde
sheim has it, ' and was everywhere fruitfully passed on
from mouth to mouth, so that the mention of their regular
observances, and of their efforts after a most excellent
reformation became celebrated, and came to the knowledge
of very many. The Lord disposed the hearts of our
Fathers at Windesheim to recall many living in the world
from the error of their ways, to true repentance and the
acknowledgment of their offences. Many of both sexes
were vehemently drawn by the fragrance of the virtues of
this monastery in the time of Father Huesden the Prior ;
so that they flocked thither in great numbers for the salva
tion of their souls, seeking counsel, and help, and encourage
ment, through the beholding such examples of holy life.' x
Indeed this devout Prior, continues the chronicler, from
the beginning of his priorate unto the end of his life, and
all the Brethren of his time, were wont to draw men, who
came of their own free will ; and to receive them graciously
for pity's sake, to treat them kindly, and converse freely
with them, according to the condition, rank, and quality of
each. And while they took care daily to refresh the bodies
of their guests with corporal sustenance, so did they daily
entertain their souls with spiritual banquets. Charitably
harbouring all and everyone that came to them, as welcome
guests for God's sake, they administered most liberally of
their life and necessary food, according to the ability of
the monastery ; they themselves in the meantime being
content with very little, patiently enduring any penury,
that they might provide those who visited them, for the
love of God and for the salvation of their souls, with better
food for awhile.
Therefore they never permitted anyone to depart from
them unconsoled, and before they had first refreshed both
1 J. Buschius, Chron. Windes. ii. cap. ix. p. 290. .

396 THOMAS A KEMPIS.

his mind and body. For fearing God, and being desirous of
their ownselves to be serviceable to them, they joyfully
received them with a glad countenance, paternal affec
tion, and a warm grasp of the hand ; not that they were
wont to refresh their visitors so much with nice prepara
tions of delicate food, as with the loving converse of their
own good pleasure. Whence it happened that many
scholars, and many learned as well as unlearned men,
beholding their holy life and angelic conversation, the
discipline of their manners, and being edified by their
loving words also, and not the less admiring their
unity and concord, esteemed themselves happy if they
were found worthy to be accepted, and joined to the
happy companionship of their sacred college.
From that time therefore — speaking of Huesden's
priorate — and henceforth, our church at Windesheim,
acting under the divine influence of the Holy Spirit, being
abundantly in all respects watered with the dew of
heavenly grace, gathered into her bosom the elect sons
of God, natives of the eternal kingdom, men especially
adorned with great perfection of virtues, pillars of our Order
and of the Church, of which they were soon to become im
movable foundation stones. These she religiously educated
in her lap and led on to perfection.
And speaking of those early days of the community at
Windesheim, whilst Thomas a Kempis was still alive at
Mount St. Agnes, the chronicler of the former place says,
' It was the glory of this monastery that, of the forty
Brethren invested by this Prior (Huesden), twenty were
canonically elected and rightly confirmed as Priors and
Rectors in different monasteries of our Order.'
Of a few of these monasteries, that were the off-shoots
or offspring of the mother-church at Windesheim, some
allusion should here be made. The first of these was that
called the Fountain of the Blessed Mary, near Arnheim,
which was founded and established in 1392 • by the vener-
1 This was about the time when Thomas was received by Florentius at
Deventer ; and the sending of some of the Brothers to the new monastery
doubtless caused a vacancy the more readily for Thomas.

OTHER MONASTERIES FOUNDED. 397
able Father Florentius, Master John de Gronde, Master
John Brinckerinck, with the consent of the Fathers and
Brethren at Windesheim, with John Huesden their Prior.
Two gentlemen of that country, however, may be regarded
as the real founders, for they provided funds, and applied
to the aforesaid Fathers, who at their request undertook
the charge of it, having gained the consent of the Lord
of the land, and the approbation of the Bishop of the
diocese (Utrecht). For the maintenance of the Brothers,
however, it appears that a large sum of money was settled
upon the monastery, soon after its foundation. This came
through Father Florentius, but was really given by John
Kettel, the cook of the Brothers at Deventer, whom it will
be remembered came into possession of his paternal pro
perty about this time. The sum is said to have been
300,000 florins. And so large a gift was made, because,
to use the words of the chronicle, at that time there was
so much love among them, that the spiritual and temporal
goods of the Congregation at Deventer were held as almost
common, to those in the monasteries at Windesheim and
the Fount of the Blessed Mary. John Brinckerinck sent
ten florins, and procured many gifts for them. He also
undertook much trouble in the establishment of the monas
tery, receiving any of the Brethren that came to Deventer
as guests in his house so long as he lived. Florentius, who
already had given nearly all he possessed, sent them
twenty florins and two crowns of Francis. The Prior of
Windesheim always aided them by his counsel and help,
often despatching thither one or other of the Brethren for
their better edification. John a Kempis, the brother of
Thomas, was the first Prior. And after him ' our Brother
Arnold de Kalker, a great man in Christ, and the especial
glory of our monastery at Windesheim.'
The next monastery established was that called ' Novae
Lucis ' near Hoern, the founders of which were Gerard de
Hoern and Paul de Medenblic, two devout Priests and
disciples of Gerard the Great.
Then follows in the chronicle an account of the death

398 THOMAS A KEMPIS.
of Florentius, Bishop of Utrecht in 1394, and the election
in his place of Frederick de Blankenheim. He is here
deservedly mentioned by them because he took the Order
of Canons Regular of Windesheim under his protection ;
and the number of devout Priests, Clerics, and Sisters
greatly increased on every side under his rule. The
general Chapter of the Order was also begun at Winde
sheim under him, and existed by his favour, till the
monasteries increased to eighty in number, and to which
more than a thousand persons were attached.
With one only of these monasteries, however, which is
next mentioned, are we now more particularly concerned,
and that is Mount St. Agnes, the third offspring of the
mother-monastery of Windesheim. This monastery was
founded in the year 1398, when the first four Brothers of the
Monastery of Mount St. Agnes were instituted by John
Wael, Prior of the Canons Regular in the town of Zwolle,
on the day of the Annunciation. After Easter they were
incorporated into the General Chapter of Windesheim.
But their investment and profession was made sometime
later on in the Chapel of the Blessed Virgin Mary, after
mass by and before Hubert, Suffragan Bishop of Utrecht.
Many more interesting particulars are given respecting
the origin of this monastery by Thomas a Kempis, espe
cially relative to the difficulties they had to contend with,
and the various changes that took place, which I purpose
to give shortly : I would, however, here add one or two
particulars given by Buschius respecting it. He says : —
The first Prior of this monastery was our Brother John Hamer
de Kempis, he having been professed in Windesheim, who reli
giously and praiseworthily governed the same monastery with
many poor Associates nine years, and greatly benefited it in build
ings, in books, and in temporal goods.1
Buschius also gives us a letter from Father Florentius,
Rector of the Congregation of Clerics at Deventer, to John
Huesden, Prior in Windesheim, from which it would appear
1 Chron. IVi/ides., lib. i. cap. xxxix. p. 166.

THESE MONASTERIES A BLESSING IN THE LAND. 399
that the kind physician, Everard of Almelo, who was con
verted by Gerard the Great, who became the cur6 of the
place where he had lived, and so successfully attended
Thomas a Kempis in his sickness, was the first to suggest
the founding of the Monastery of Mount St. Agnes, which
was to be so long the future home of Thomas, and both
assisted and gained the help and co-operation of others in
the work.
I shall now conclude this chapter with an epilogue
from Buschius concerning these monasteries and Congre
gations of the Devotees which were founded or reformed
in his time, shewing, as he says, the amount of good
done by them in the earth, and the operation of grace
manifested through them by God. ' Great and wonderful
works of Divine grace do we acknowledge to have been
done in our days, and in those a little time before us,
which being set before our eyes in all the region round
about we have beheld greatly multiplied and diffused, and
have so continued to this very day. For a long time there
was no place in our land to fly unto but what was barren,
dry, and unfruitful, where men could seek salvation and
labour for the individual welfare of the soul. For not only
in the world but in the profession of religion there was a
wide and open road leading to perdition, in which men and
women, young and old, were inclined to walk. There were
at that time few of the Orders, except the Carthusians
and certain Cistercians, who observed their rules and con
stitutions ; for the greater part of them, and three substan
tially of them, were open transgressors. For the account
of the reformation of monasteries and individuals, which
was in fact very rarely mentioned before our times, is now
in the mouth of all spiritual and secular men and women
as honey, and their deeds spread over the whole country.
For scarcely is there a town or city to be found in the
whole nation hut where in the neighbourhood monasteries —
either of the new foundation or reformed from old ones —
and Congregations, besides very many smaller habitations
of the Devotees, are to be met with. And since we must

400 THOMAS A KEMPIS.
often speak of them, we have now more than eighty well-
reformed monasteries of our Order united and incorporated
with the General Chapter of Windesheim : settled in seven
teen dioceses, regulated by a good and holy rule ; by
observing which very many secular and spiritual monks
and Sisters are edified and led to do the like ; altogether
avoiding crime and sin, solicitously observing the Divine
precepts, and by so much the more readily do they attain
to the sanctified course of a holy life, since they are not a
little incited thereto by the words and examples which
they behold. Moreover, through the whole of our country,
the inhabitants thereof are inwardly illuminated with the
light of Divine grace by the conversation of their new life.
For day and night in the choir and in the monastery
they never suffer the Divine praises or their holy labours
to cease ; no time is permitted to be uselessly spent without
engaging in some special internal or external work, some
mental or manual labour; they daily mortify their own
will, they stoutly resist the temptations of the enemy, they
faithfully serve God, and after this manner assailing the
kingdom of heaven with violence, they in deed and in truth
attain to it.
The Brethren are never unemployed ; but as bees they
are continually making increase, for they cease not to labour
assiduously for their own salvation, and to gain the souls
of others, and thus they gather much fruit that will endure
to eternal life. Certain of the aforesaid monasteries
have very many persons in them ; others have fewer
according to the necessities of the place and the means of
subsistence : some have twenty Brethren, others have thirty
or forty ; others again have seventy or eighty, a few about
a hundred, and a hundred and twenty, and some even
three and four hundred, more or less. Of these eighty
monasteries, and one hundred and fifty Congregations, who
will speak lightly ! For all these by the grace of God, and
in the hope of eternal life, have persevered unto this day
of their own will in a holy calling. Let us, moreover, pass
on to other persons, and let us see how many of both

RAPID INCREASE OF THE 'INSTITUTION' 401
sexes there are, who united to the Brethren in friendship, are
drawn from the vanities of the world by their conversation,
to the attainment of better things. Who can tell how
many there are who are now willingly serving God of their
own free will, being induced and incited thereto by their
example, who although they have not as yet given them
selves up entirely to acquiring all the evangelical precepts
on account of many hindrances, yet study through their in
structions to observe a holy life, free from sin !
For which of those who at the first began ' the Common
Life ' could ever believe that it would thus succeed ; who
could estimate that such a multitude of saints would arise
throughout the whole of Germany from so humble a source
and from those few Fathers ? Who cannot but repeat,
what the Lord in Isaiah tells His once desolate Church,
she will yet be able to say in her heart, ' Who hath begotten
me these ? ' and again, ' Who hath brought up these ?
Behold I was left alone ; these, where had they been
(xlix. 21)? And, lastly, they can very properly add the
words which follow, ' The place of my habitation is en
larged ' (Isai. liv. 2).1 The allusion to these two passages
in Isaiah shews that the devout men who thus faithfully
served God, and laboured for the salvation of souls, were
cheered in their work by beholding how wonderfully in
their case God had fulfilled His promises of old. The
beautiful and gracious words of the promises in both
instances they felt to be applicable to their own institutions
which had so rapidly increased and spread out on all sides.
The words following also seemed to come again to them in
all their first freshness, ' Lift up thine eyes round about
and behold : all these gather themselves together, and
come unto thee. As I live, saith the Lord, thou shalt
surely clothe thee with them all, as with an ornament, and
bind them on thee, as a bride doeth' (xlix. 18).
The Order of Canons Regular which Thomas a. Kempis
was about to join was not, as we have seen, and as it has
been represented, another society, but— and it is important
1 Chron. de Windes., chap, xlvii. pp. 211-216.
VOL. I. ED

402 THOMAS A KEMPIS.
to draw attention to this point again for a reason assigned
below — an integral part, though a higher grade, of ' the
Brothers of Common Life ; ' since the Canons Regular
still continued Brothers of Common Life, while watching
over, and caring more particularly for, the spiritual welfare
of the great body of the brotherhood. And, on the other
hand, the Congregations or Houses of the Brothers, where
vows were not taken and which formed the main body of
the society, were as feeders, and supplied suitable men, to
the higher grade — many of the Brethren, as we have seen,
leaving their several Houses to take upon themselves the
habit and become Canons, while some took Priest's orders
and entered upon a wider sphere of spiritual labour.
Thus Gerard's institution grew up, as it has been fitly
described, ' with a double stem.' The larger portion of
the society, being usually called ' Brothers of Common
Life,' had greater freedom of action, and penetrated more
deeply into the life of the people, and were partly priests
and partly laymen, and either dwelt together in confrater
nities and sisterhoods without taking any vows, or were
severally dispersed to occupy themselves in religious works,
or the education of the young, whilst still keeping up a
constant connection with the parent society. The Canons
Regular, who were united in the monasteries according to
the stricter forms of conventual life, constituted centres for
the Brotherhood to which they might look up, and resort to
for counsel, encouragement, and support. These Canons,
taking upon themselves the vows of perpetual poverty,
obedience, and chastity, were consequently in some measure
more secluded from the world. This review of the two
branches of the Brothers of Common Life has been in
some degree needed, because their intimate union, and
their development from one original stock under the direc
tions of Gerard, have been somewhat overlooked by Dr.
Neale in his ' History of the Jansenist Church of Holland ; '
for viewing them as independent bodies in their early exist
ence, and unconnected with each other, he appears to have
been led to a wron deduction respecting them ; for he says :

CANONS REGULAR BROTHERS OF COMMON LIFE. 403
' In the middle of the fifteenth century a union took place
between the two, and thenceforth the earlier appellation of
" Brothers of Common Life " was generally lost in that of
the Canons Regular of Windesheim.' l Now we learn
from authentic records, written by early members of the
body, that they were always united, the one springing out
of the other, and the Canons forming a leading company
of the whole confraternity.
The Canons Regular of Windesheim formed a part of
the Brotherhood from the beginning of their existence, and
the date of their union with it was therefore before the
close of the fourteenth century. It may have been that
the above-named writer in his varied and extensive reading
had not perused the records of the society themselves, but
taken the account from other historians ; and we know
how points of history get misrepresented when the descrip
tion does not come from original sources ; it was this
doubtless that led the same writer to observe, that ' the
wisdom of Geert Groot (Gerard the Great) in avoiding any
close assimilation to, or amalgamation with, the Canons
•Regular will, perhaps, be acknowledged.'2 This must be
wrong, since it was the wisdom of Gerard that devised the
institution of Canons Regular, and that they should be
closely allied to and continue amalgamated with the
Brothers ; for it will be remembered how he spake, and
what directions he gave concerning it, to his followers on
his dying bed, and how they were faithfully carried out
shortly after his death by Florentius and a few devout
and holy men along with him, who anxiously laboured to
bring the design into existence in all its fulness and effi
ciency ; inviting and inducing earnest-minded men to join
these monasteries of Canons Regular. Thomas a Kempis,
to whose proceedings we must now turn, was one of these,
and the Monastery of Mount St. Agnes, where he was
about to take up his abode, is the one to which we must
chiefly confine our attention.
1 Chap. ii. p. I02t ' Ibid.

404

CHAPTER XV.
A Kempis leaves Deventer — Calls at Windesheim — Attends an Indulgence
at Zwolle— Proceeds to the Monastery at Mount St. Agnes — An account
of the locality as it now is — A Kempis received by his brother John, the
first Prior — Enters upon a Novitiate of some years — The Prescripts of
Gerard which he observes — His eager aspirations after holiness of life —
His soliloquy upon retiring from the world — The rule of Augustine as
observed by the Canons at Mount St. Agnes — What monasteries should
be according to a Kempis.
Very touching must have been the parting farewell, when
Thomas a Kempis came to wish ' good-bye ' to the
Brothers at Deventer, and his dear spiritual friend and
director Florentius. The latter was now in a very feeble
state of health, and there seemed little chance of his life
being prolonged many days, so that the separation would
be regarded by both as final, with respect to ever seeing
each other again in this world. And though we have no
tidings or allusion to their last interview, yet one may well
imagine how the sadness of the tender leave-taking was
lighted up with the glow of spiritual hope, that the parting
would be but for a time, and that they would hereafter
meet again in the presence of their loving and all-glorious
Redeemer. Bearing away with him the blessing and recommenda
tions of Florentius, Thomas started on his journey.
On his way to his future home a Kempis must needs
pass not far from Windesheim. The monastery, which
had now been fourteen years in existence, had considerably
increased in size, and in the number of its inmates ; and
having completed their external works, the Canons and
other Brothers could now give themselves more entirely to
their spiritual labours and efforts to build up the faithful,

A KEMPIS STOPS AWHILE AT ZWOLLE. .405
and extend the work of reformation in religion. The place
was not unknown to Thomas. He had been there before ;
seven years previous to this time he had come
hither to seek his brother John, and take counsel with
him about the future ; and now, as he was passing by the
spot to join this brother in another place, and as there
were probably several of the Brothers here that he knew,
it is only natural to suppose that he called, and tarried
awhile with them to know how they fared, and to bring
them news of Florentius, whom all the community rever
enced and looked up to as a father. And it is the more
likely that Thomas did call here, because the Superior of
the Order which he was about to join, was the Prior of
this monastery, and it was at least becoming, if not neces
sary, that he should present himself before him, and gain
his approval for the step he was taking. How far this was
the case we know not ; there is little doubt but that he re
garded the place with peculiar affection as the habitation
of many pious men, with whom he was to be linked in the
bonds of a spiritual brotherhood.
We have certain information, however, that on his way
to Mount St. Agnes he stayed at Zwolle, a town not far
distant, through which he had to pass. And here he
tarried awhile, though the place of his destination was
only a good hour's walk beyond. The object of his stay
at Zwolle was that he might participate in the Indulgence
granted by Pope Boniface IX., which was at that time
bestowed on all those who piously visited the Church of St.
Michael in that town,1 which was then in the course of
being restored, and who contributed something towards its
reparation and adornment. Such ordinances have indeed
led to much evil, and have accordingly been rejected by
the Church of England. Not only did it imply a relaxa
tion of Church laws, and the favour of heaven to the faith
ful penitent, but men were led to feel that they could
commit sin with greater impunity when they were assured
that they could gain remission of the punishment of sins,
1 Thom. a Kemp., Chronicles of Mount St. Agnes, ch. viii, p. 29.

406 THOMAS A KEMPIS.
by the payment of a certain sum,1 or by the going on
some pilgrimage ; or, that by doing some penance they
could rescue their souls from torment. Without consider
ing for one moment that a Kempis looked with any
favour upon such abuses of the' ordinance, for it is well
known that he was opposed to many of the crying evils
that abounded in the Church, yet as a true son of the
Church he would doubtless regard the occasion of the
Indulgence in a spiritual light, and look upon it as an
opportunity when God was more ready to be gracious, and
to grant the petitions of those who sought His favour with
greater fervency. Not that God is not ready at all times
to hear the prayers of His people, and grant forgiveness
to all true penitent believers ; but that, according to that
intimation of our Saviour, ' when two of you shall agree
on earth touching anything that they shall ask,' He is
the more inclined to listen to us ; and, as this passage
follows upon the censure of one who neglects to hear the
Church, it seems to imply that the authority in the Church
should be obeyed when consonant with God's holy laws.
It was probably in this light that Thomas regarded the
observance of this Indulgence.
It was the Feast of the Recovery of the Holy Cross
(May 3). Thomas was just making another great change
in his life, and knew not how it would fare with him : he
was of that temperament to be duly affected by any special
services at such a time, and would doubtless seize upon
the period of the Indulgence as a special opportunity for
cleansing and sanctifying his soul anew, and dedicating
himself afresh to God and seeking His blessing upon the

1 See ' the Tax of the Sacred Roman Chancery,' in which are contained
the exact sums to be levied for the pardon of each particular sin. (Buck.
Theological Diet. p. 456.) Luther in his 37th thesis says : ' They preach a
mockery who pretend, that as soon as the penny clinks into the box, the soul
escapes from Purgatory.' And before Luther's time, a friend of a Kempis,
Wessel, says : ' The people think one thing of Indulgences, and the Pope
another. The Pope gives plenary remission from a penance he has imposed.
The people understand by it, an unobstructed transition to blessedness.'
Sacram. Pcenit. p. 806.

A VISIT TO AGNIETENBERG. 407
step he was taking, ere he sought admission to the small
monastery of his choice.
His brother John had only the year before been made
Prior of Mount St. Agnes ; and it might be thought that
he needed no letters of introduction to him from Florentius,
the more especially when this brother had at first brought
Thomas under the kind consideration of Florentius. But
these letters are to be regarded as letters of commendation
which were required from the superior of the House where
he had lived to another for the due reception of a Brother,
and was customary when any change of the kind was
made. The road to Mount St. Agnes is level, as is the country
around ; and it is only as you approach the site of the
monastery that you gain any elevation. The place would
hardly in the estimation of a stranger be regarded as a
mount or hill ; though in this country, which in some
places is very flat, even a slight elevation is regarded as
such. From the account which Thomas gives of the place
the mount was somewhat higher than it is now ; and the
new monastery had been recently erected not far from the
side of the river Vecht, which then abounded with fish.
The place is now called Agnietenberg. It was a
delightful day when I visited it in the autumn of the year
1875. The situation is pleasant and healthy. A fine, genial,
bracing air wafted softly across these downs, which was very
refreshing, and helped to bring my mind in tune for spend
ing a few leisure moments and lingering meditatively about
the spots where the saintly Thomas had lived so long, and
pondering upon the earnest piety once exhibited in this
place. I had left Zwolle by the ' Dieserstraat,' and taken
the road which in all likelihood Thomas had taken cen
turies before, and in a short time arrived at the spot. There
are now but a few isolated dwellings in the immediate
neighbourhood. A farm-house or two, the auberge, and the
school with a school-house ; for not far distant other houses
are to be found. This school was at the end of a large open
burial-ground, which was in all probability the site of the

408 THOMAS A KEMPIS.
ancient church or chapel of the monastery ; for though few
traces of it are to be found, and little information to be gleaned
from the inhabitants of what formerly existed in the place, I
observed that several of the grave-stones or posts, which had
numbers on them to indicate the spot where the remains of
loved relatives were buried, had evidently at one time been
window-mullions or door-sills, and had been taken from some
superior building and utilised for the necessities of the
place. While walking about the cemetery four men came,
and, going to a building near, brought out spades, and
began to dig a grave for some one whom they were about
to inter ; and, from what I could gather, I learned that this
spot was a favourite burial-place for the people of Zwolle.
At the lower end of the grave-yard, in the small field
adjoining and lying towards Zwolle, I could trace the
foundations of some building that evidently dated far back,
for three sides of a square were clearly marked by the
mounds which were visible. I entered the school, and
found the children very busy at work, very orderly, and
apparently well-taught ; and most pleasing was it to know
that here, in the locality where Thomas a Kempis had him
self taught others the knowledge of the spiritual life, there
was to be found an excellent mixed school, where the
children of the surrounding neighbourhood might receive
a good education. The site of the monastery itself was in
all probability on another elevation — in all likelihood on
the place where the auberge now stands ; — such is the belief.
Here I got some refreshment of bread and milk ; and in
the room where I sat I saw an old coloured drawing of
Thomas a Kempis sitting in the neighbourhood of Mount
St. Agnes, with a book in his hand, and two or three other
books around him, with an ink-horn, having a receptacle
for pens, resting on them. He appears advanced in years,
with a large and thoughtful face somewhat elongated by
age ; a calm serenity is seen in his expression which seems
tc speak of a soul at peace with God. On his head he
wears a cap, something like a ' biretta,' but different from
that worn by the Roman Catholic priests at the present

PICTURE OF A KEMPIS AT AGNIETENBERG. 409
time ; he is dressed in the white habit of his Order, and
over his shoulders there is a cape or rug, with a fringe.
The drawing is taken from an old copy, and the features
are very similar to the authentic portrait of him to be seen
in Zwolle, which is in a very-decayed state. There is to
be seen also in the picture a representation of the place as
it was in Thomas a Kempis's time. On the higher eleva
tion we have the monastery and its outer buildings ; lower
down among the trees is the church, and on another side
we have the wind-mill for grinding the corn. In the
distance we have a view of Zwolle and of the surrounding
country ; for from another of the elevations, covered with a
plantation of low oak-trees, with numerous pleasant walks,
having a summer-house in the centre and at the highest point,
the tops of the houses, and the tower of St. Michael's
Church with its spire, and the turrets of the Sassenpoort-
gate can be easily distinguished. I tried to procure this
drawing on the wall of the auberge, but in vain. It be
longed to the place and was needful for the maintenance
of its celebrity. In vain also I tried to procure a copy of
it in Zwolle ; but my kind friend Mr. Th. van Riemsdijk
afterwards, on my return home, obtained one for me from
a Mr. van Doorminck, the Archivist of the province of
Overyssel, who was much interested in all things concern
ing Thomas a Kempis, and kindly forwarded it to me. It is
this which has been reproduced as the frontispiece to the
second volume.
The House at Mount St. Agnes was, at the time Thomas
went thither, very poor and little known or resorted to ; l it
was therefore the more agreeable to him, since he could
here best lie hid, and remain undistracted by the changes
and turmoil of a busy world, and at the same time enjoy
the friendship of a few earnest-minded men, with whom
he could freely converse on the things of God. The
Brother-house at Deventer was in the town ; this was in
the country, where there were but few habitations. It was
in the spring of 1399, when nearly twenty years old, that
1 F. Tolensis, Vita Thorn, a Kemp. p. 2.

410 THOMAS A KEMPIS.
a Kempis went to the Monastery of Mount St. Agnes,
and, making a most urgent request for a place, was received
by his only brother John with tender affection and much
joy.1 One great desire of their lives had been accomplished,
that they might be brought together and be united in the
service of God ; and it is said of them that they were both
so sensible of the blessing that, when reflecting and talking
over this gracious providence of God, they cried out to
gether in those joyful words of the Psalmist, ' O how good
and joyful a thing it is for brethren to dwell together in
unity ! ' And many were the sweet and sacred discourses
that these two brothers-german had together, mutually
inciting and edifying one another to the increase of each
other in grace, and in the knowledge and love of our
Saviour Jesus Christ. It was another great advantage to
promoting the perfection of Thomas's saintly character
that he should have such a brother nigh at hand, whom
he might look up to, and at all times consult about the
welfare of his own soul, and how he might best serve God
and glorify His holy name. It is thought that by his
advice, and probably under his direction at first, Thomas
was induced to write some short devotional works, which
were primarily spread abroad without his name, for the in
struction and guidance of devout souls. This, however,
came later on, when he had been there some little time,
though probably one or two were begun with scattered
pieces, which formed part of another work, before his
novitiate came to a close.
The requirements and examination of the novice upon
his entering the Order might not at first have taken the
regular form which it afterwards did, and in the case of
Thomas might not be so strictly exacted of him. And
yet some form of reception would take place, for the
Brothers would not be disposed to receive him without
due solemnity. We learn from the Statutes of Windesheim,
which were framed some time after this— and something
approaching to what is here said might have taken place
1 Thorn, a Kemp., Chron. Mt. St. Agnes, chap. viii. p. 29.

THE MODE OF RECEIVING NOVICES. 411
when Thomas was received — that great care was to be
taken in receiving novices ; that they should not be igno
rant, or inclined to vice or idleness ; and not only pre
disposed but solicitous to enter the religious life. Inquiry
was to be made- whether they had formerly lived in good
repute, whether they had been tractable and willing to be
corrected, lest they should afterward bring disgrace upon
the community.
In proving them it was to be noticed whether they
were constant in religion and alienated from the world,
not caring for dress, prompt in the exercises of labour and
humiliation ; whether they voluntarily practised the morti
fication of the senses, were given to silence and quietness,
engaged in sacred reading, were ready for vigils and
abstinence, prompt in confessing sins and making known
their temptations. And in these and other ways they
were to be tried, whether they were truly dead to the world
and self.
Young men were not to be received before they were
eighteen. Neither were any of the clerical Brethren to be
received from one House to another for probation or pro
fession without leave from the General Chapter. On the
day when anyone came to be incorporated, upon being
introduced by one of the Brothers, he was to prostrate
himself at the feet of the Prior, and entreat to be received.
The Prior was then to interrogate him concerning his wish
to become a member of their body, and whether he would
be true to the fraternity if they should accept him. Then,
standing up in the midst of the Brethren, the Prior would
especially ask him these four questions : (1) Whether he
already belonged to any Order ; (2) Whether he was free
to choose a religious life ; (3) Whether he had made an
engagement to any woman ; (4) and whether he was
bound by any vow. In addition to these, the Prior was to
ascertain whether he had any hidden or incurable disease,
and if he were in any quarrel or debt, and whether he had
made satisfaction for them, if he had any. And after the
Prior was satisfied with his answers, he was to say to him,

412 THOMAS A KEMPIS.

' The Lord give thee the abundance of His grace that thou
mayest persevere unto eternal life.' After this the candi
date was to do reverence to the Sub-prior, and, joining his
hands together, ask him also to receive him.
Previous to the day when the novice took his place as
one of the Brethren he was admonished to make a full
confession of his life to the Prior, and all being satisfactory
he was to receive the Holy Sacrament before the time of
his institution. An hour before mass the majority of the
Brethren were to assemble in the sacristy, when his outer
garments were taken off, and he was clothed in a religious
habit. Then when the Prior approached the altar to
minister, he was led to the steps thereof, and prostrating
himself, the rest of the Brethren were all to sing the ' Veni
Creator,' with the collects, ' God, who knoweth the hearts,'
and ' Give to us, O Lord.' The Prior was then to proceed
with the service, and at the close he was to come forward
and welcome the novice by giving him the kiss of peace,
and this in turn was to be done by each of the Brethren.
Having then been inducted into the novitiate, he was to
take the lowest place ; he was not yet to wear the ' Almutia,'
but the open capouch or monk's cowl. One of the Brethren
was to be especially appointed to instruct him diligently con
cerning the inclination of his body, his bearing, and every
gesture, even to the casting down of his eyes ; how he was
to behave submissively, not to speak hastily, but to show the
signs of humility in every action. He was to be taught
how to offer up divine praise aright, to sing before the
altar, and at all times to speak softly ; and how to conduct
himself towards the Prior and the rest of the Brethren.
But chiefly was he to be admonished that he should study
to make advance in every good work, and to set himself
in opposition to everything that was evil, even with tears,
firmly repressing every vice and all carnal desires.
Thomas a Kempis was one of the earliest novices at
Mount St. Agnes, and having been previously well trained
under Florentius, and strongly recommended by him, he
might not need the instructions usually given ; but in the

THE PRESCRIPTS OF THE BROTHERHOOD. 413
above account we learn how they were wont to receive
novices when matters were more settled in the monastery,
during a Kempis's time ; and as he had more to do with
the training of novices afterwards than the other Brethren,
it is well that the method of receiving and instructing
them, as practised in their monasteries, should have thus
been alluded to.
At his first entering, a Kempis had to attend to the
discipline of his soul and to engage zealously in some
regular employment for the sustentation of the monastery ;
this was chiefly in copying manuscripts, in which, as it has
been already stated, he greatly excelled. He did not, as
some are accustomed to do, observes Tolensis, precipitate
himself from the outset into taking upon himself the monas
tic vows, ignorant of what he would have to bear willingly, or
unwilling to relinquish a life in the world. For it is neces
sary, continues the biographer, to consider exactly and to
weigh a long time what is to be determined upon once for all.
Five years, therefore, did Thomas pass in his novitiate as a
candidate for the religious life, that he might thoroughly
know his own mind and try well how such a kind of life
would agree with him, ' for he foresaw,' says another writer,
' the greater danger of entering rashly into such a state
without all that caution and preparation which both divine
and human prudence do absolutely require.' It was like
wise a custom at that time to try generally the candidates
for a long period, or at least till they were thoroughly
proved and tried before they were allowed to take th
habit upon them. During this time he appears to have
more fully considered the Prescripts of the Brotherhood as
delivered by Gerard their founder, and as generally re
ceived by the Society, and resolved to fashion his own life
in accordance with them. The chief of these were :
1. Diligently to read and search the Scriptures.
2. In the interpretation thereof to observe a great
deference to the ancient doctors of the Church, such as
St. Jerome, St. Augustine.
3. To labour earnestly in an endeavour to imitate the

e

4i4 THOMAS A KEMPIS.

life of Christ, and to live like the primitive Christians,
adopting both their principles and practices.
4. Not to mind much curious learning or refined litera
ture, but to apply themselves to what was useful, and to
study most to know the will of God.
5. Freely to protest against the abuses and corruptions
of both the clergy and laity as occasion should offer, and
endeavour to win them to a better life.
6. Not to take any honorary degrees after their ad
mission into the Society, or to seek after worldly distinc
tion. 7. Not to accept any ecclesiastical benefice, or worldly
gain, but to preach the Word of God freely, and exercise a
great love for souls.
8. Not to study either the canon or civil law, unless for
the purpose of more easily settling differences among
neighbours, and for the better maintenance of concord and
charity. 9. Not to take upon them the business of friends or
relations but where mercy, piety, and justice required them
to do so.
10 Contains some directions for the preservation of
health and cautions about the use of medicines.1 Besides
these there were a great many other rules and maxims
which may be gathered from the writings of Thomas and
from the Chronicles of Windesheim, and of Mt. St. Agnes.
Though a Kempis had much time for calm thought
and deliberation during the period of his novitiate, it must
not be imagined that he at all shrunk from entering upon a
religious life, which entailed the entire surrender of himself
and all he had — the powers of body and mind — to the service
of his God and Saviour. No ! for his heart was strongly bent
upon such a heavenly calling. A deep enthusiasm stirred
within his breast, a fervent zeal animated his soul, which
1 Some of Gerard's prescriptions are worthy of being noticed, such as : —
'Take pains that your sleep be sound.' ' Guard against eating quickly and
greedily.' 'In very cold weather you may eat more than at other times.'
' You may then also sleep an hour or half an hour longer.'

PIOUS THOUGHTS ON SETTLING AT ST. AGNES. 415
this season of preparation and probation was well calculated
to deepen and strengthen, and bring to a mature and settled
resolve. Fortunately a Kempis has left in his writings
many passages, or fervid outpourings of his soul, which
reveal to us the sentiments and feelings of his inner life
during his early career at the Convent of St. Agnes. And
there is one which seems very fitly to apply to his first
calm moments when he obtained a settled place in the
Brotherhood here. It affords us a beautiful transcript of
the state of his soul at this solemn period : it tells of a still
lingering conflict in his heart, but shows, nevertheless, how
he gained strength from above to be confirmed in his reso
lution to adopt and persevere in a holy life by having re
course to God in prayer. It is here given as worthy of a
place in these memorials, since it cannot fail to be highly
profitable to earnest souls.
He begins his devout meditation, as usual, with a
passage of Holy Scripture, which is in these pathetic
words of the Psalmist, ' Lo, then would I get me away far
off, and remain in the wilderness.' l Then he proceeds :
Oh, how salutary, how pleasant, and how sweet it is to dwell
in solitude, to hold one's peace, and to speak with God, and so
enjoy the sole chief good, in whom all good things are contained!
Would that I were so united to that most simple and only
good, as to be moved by no affections and distractions of fleeting
matters ; would that I did not yield to any visible things, by
curiously fixing my gaze upon them and turning to them !
O wretched man that I am, who shall deliver me from the
body of this death? Alas ! how often doth my soul die, because
of the creatures which it loves ; how often for their sake doth it
forget its Creator, and is led astray.
My unstable mind wishes now this, now that, is now here, now
there, seeking after peace in the creature, and finding none ; for
though every creature hath some delight in its use, yet it yields
no satisfaction in its fruition.
Unsearchable indeed is the heart of man, and who can know
it? Thou, O God, knowest that the thoughts of man are but
vain ! 1 Ps. Iv. 7.

416 THOMAS A KEMPIS.
Then the pious devotee pours out his soul before God,
conscious of infirmity, and of being often drawn down from
the enjoyment of God by too great an attachment to earthly
things, but longing for more spiritual freedom to rise above
them, and to rest in the Creator. Notice what a yearning
there is of the inner man.
O God eternal, supreme and infinite, the Creator and Governor
of all things ; I am Thy creature whom Thou hast made by Thy
power. I was made to love Thee, and now I would love Thee,
but I am not able to do this as much as I desire.
I am bound by vain love and sinful affections for fading
things, and when I endeavour to tear myself from them I can
scarcely, or not at all, do so without great grief.
Oh, if Thou wert sweet and pleasant unto me, how quickly
would they flee away and perish ! Nevertheless sometimes, by
the intuition of my mind, I see Thy invisible things through those
which are made, and Thee also the Supreme Good, the eternal
God. And it delights me to tarry in these meditations. But very
soon, I know not by what gust of emotion, recalled from this
study, and miserably weak, I am held by the love and bondage of
things visible.
Lo, I firmly resolve in my heart— as if I had made a deed of
covenant between me and Thee — that I would see and love no
creature, because of Thy great and precious love, but despise all,
and relinquish alike myself and all that I have.1
But afterwards the thoughts of this world and of the flesh, the
kinswoman and neighbour of sin, rise up so sweetly in my heart,
as if there were some happiness in them, and that I should lose
some good if I despised them.
Feigning a pleasant appearance, but concealing a miserable
end ; exhibiting that which is present, but silent of the evil that
will follow, as if Thou must be sought everywhere and in all Thy
creatures, and we were to reject or despise nothing, because evi
dently made by Thee, my God. And thus they allure me from
my resolution, and at length draw me away altogether.
Oh, how vain, how deceitful, and well-nigh nothing are even
existing and flourishing things found to be, for after a few transi-
1 How much do these words remind one of those devout breathings of the
soul in the Imitation ; see the first part of chap. xiii. book IV., and the latter
part of chap. viii. book II. The expressions are different, but there is a
unity of thought which must impress those who compare them.

TRUE REST TO BE FOUND IN GOD ONLY. 417

tory delights they flee away, and leave me among the thorns and
briars of a bad conscience !
Woe is me ! O Lord, yea, woe is me again ! because I have
too soon assented and yielded to vanity, and have so readily
forsaken Thee, Who art Truth. Oh, how great a sin have I fallen
into in that, not laying aside all things, I did not cleave wholly to
Thee !
For I was made to love and enjoy Thee, but by inordinately
following created things I have lost Thee, and found no rest for
my heart in them.
Convert me, O Lord, unto Thee, and leave me not to run
after earthly things since Thou hast worthily promised the
heavenly to them that follow Thee.1
In these words we cannot fail to see how Thomas
a Kempis was possessed with the profound sentiment of
St. Augustine, that since God made the soul for Himself,
it would not find rest but in Him. We may perceive also
what a momentous struggle and conflict was going on in
his soul between the flesh and the spirit, and how greatly
he fears to lose the favour and love of God by seeking his
happiness in temporal enjoyments. In the words which
follow we behold how he endeavours to brace his soul up
to cleave faithfully to God, by contrasting the vanity of
earthly consolation, with the abiding joy and blessedness
of trusting in God and wholly possessing Him. What he
says is well worth an attentive consideration. Beginning
another chapter with the text, ' My soul refuseth comfort,' 2
he continues : —
Wander not, my soul, after vanities and false extravagances,
but turn to the Lord thy God, for He is the fountain of all
consolation. Whatsoever thou seekest in man, or in the creatures thou wilt
lose, and wilt be sensible of thy loss too, because, though they
may have some semblance of good, yet is there nothing durable
in them. Why deceivest thou thyself for nought? It is folly to beg of a
pauper, when the rich are willing to give in abundance.
Every creature is poor in respect of comfort, but God is rich
1 Soliloquium Anima, chap. ix. 2 Ps. lxxviii. 2.
VOL. I. E E

418 THOMAS A KEMPIS.

in grace, Who giveth to all men liberally, and upbraideth not, if
thou wilt only seek diligently and wait patiently.
Return, my soul, return to Christ, in the secret of thine heart,
as the dove did to Noah in the ark, because it is not safe to tarry
long abroad.
Refuse to be comforted outwardly, if thou would'st be inwardly
refreshed. Remain not with the raven outside the ark, but im
mediately fly away from the carcass. Return and, being hungry,
Christ shall feed thee with the Bread of Heaven.
If necessity require, or infirmity keep thee some time or other
attending to that which is without, tarry not ; return speedily
again within, lest thou perish beneath a deluge of words, or be
taken captive in the snares of the enemy.
Many are the traps laid for souls that willingly wander abroad,
and great the defences for the dove that soon returns : which,
when it could find no rest for its feet, quickly returned to Noah in
the ark.
Do thou then get thee to thy cell, and dwell there, and count
it grievous to be elsewhere.
Happy is the soul whose conscience is clean before God,
which is not captivated by any vain thing, which is neither polluted
by the love, nor laid waste by the hatred, of any thing.
Happy is that soul which seeketh no consolation from any
creature, but places all hope in God alone.
Happy is that soul which refuses all outward and temporal
rest and whatever conduces to the conveniences of the flesh, and
willingly embraces labour and want for Christ's sake.
Happy is that soul which entrusts herself to God, that He may
do what seemeth good to Him.
Happy is that soul which never seeks her own glory ; never
desires her own will to be done ; but designs, loves, and purposes
the glory and will of God in all things.
Happy, in short, is that soul which weans herself from all
things temporal, and keeps herself pure in all her actions, as in
the sight of God.
Oh soul, that art in such a condition, rejoice and be exceed
ing glad, because thou canst now be engaged with the inner and
heavenly, and canst praise God night and day.
Happy and blessed of God is that soul whose longings are
raised upwards ; whose hands and arms are stretched forth as the
two wings of the cherubim ; whose whole vigour and labour is
interior, mounts upward, and returns not until she finds Him
whom she loves beyond all others.

HIS INTENSE DESIRE AFTER A HEA VENL Y LIFE. 419
And when she hath found him, then forgetting all, she follows
Him whithersoever the Beloved shall wish and shall lead her.
And when He has spoken she will rejoice at His voice, which
says to her, ' I am solely thy Beloved, thine Elect. I am thy
exceeding great reward. Be thou humble in prosperity, and
strong in adversity.
' Behold how they that love Me are comforted by Me. How
sweetly, thinkest thou, they will be treated when they have laid
aside all the troubles of the body and soul, and shall be received
up into eternal rest.'
O that I could enjoy such sweetness as a holy soul does that
is beloved of God, and devoted to Him ! when, the senses lulled,
she is borne upwards in spirit, and raised above herself to the
embraces of the Beloved, and is united to God by the bond of
intimate love.
Then does this aspirant after a closer walk with God
burst forth in fervent prayer, that God Himself would in
spire, direct, and fit him for living such a blessed life. And
we may observe in passing that there are incidental traces
to be found in his words which appear to indicate his
straining every nerve of his soul to attain that interior kind
of life which he passed at Mount St. Agnes, and is more
abundantly set forth in the 'De Imitatione Christi.'
O my God ! true Treasure of my heart, Thou art not ignorant
that this would be the sole refreshment of my grief that is inwardly
hidden. Thou art the bestower and infuser of this unction. Thou
teachest, Thou exhortest, Thou cherishest, Thou comfortest, Thou
advancest, Thou sustainest.
Thou leadest forward, and bringest back, and doest what
Thou wilt with the soul that Thou hast chosen, and all whatever
Thou doest and wiliest is good.
But I, who am verily as a sour vessel, and unworthy of the
infusion of Thy Spirit, pray that its sacred emanation may be in
creased within me, and that as far as I can I may be able to taste
the sweetness of Thy internal love, and anticipate beforehand
those holy delights which I know the soul that carefully waits on
Thee frequently gains.
I have scented from afar the heavenly spices, when I have
been meditating on the interior desires of the mind concerning a
holy soul.

42o THOMAS A KEMPIS.
But Thou, O Lord, knowest how seldom and how feeble is my
meditation on things eternal ! how constantly my words are dry !
how dark my understanding and how disturbed my conscience !
how confused my inward thoughts, how unenlightened and indevout,
and that not from the fault of another, but from mine only.
Sometimes, however, whilst seeking a way to interior things,
and taken up with meditations by myself in secret, I dwell
fervently on the blessings of an elect soul : what heavenly joys
and spiritual delights are within her heart, what peace, what tran
quillity, what hope and rejoicing in God her Saviour, Whose
speech is sweet, and Whose appearance is lovely. And though
the stay be brief, yet the hour is full of rapturous delight.
In his eyes nothing on earth is to be compared to the
divine life kindled and kept alive, and burning brightly, in
the soul of man. The mind of Thomas was filled with the
loftiest conception of it, how purely and devoutly it should
be sought after, how tenderly and fervently it should be
cherished. There was something mysterious in it to the
carnal man, reaching on to, and dwelling in the unseen ; yet
was there an abiding reality in it which was surpassingly
sweet to the soul. Listen to some of his concluding
words : —
Now when I think upon these things, and Thou enlightenest
my darkness, I find many just causes of complaint against myself,
and discover by the hidden chinks of grace that such and such a
soul is closely united to Thee, and that thus and thus Thou
speakest to her.
She is silent on all things open to the senses, and Thou
speakest to her in the spirit concerning things invisible. She
seems as if deserted by all creatures, and Thou consolest her in
an ineffable manner.
Thus again I spake these words in my heart. Woe to the
sinful soul, the burdened conscience, lukewarm life, not having
the light of grace, nor spiritual consolation, seeking for tears and
finding none.
Peace shall be to that soul which sincerely loves Christ, and
never turns away the eyes of her heart from Him, but always asks
what is pleasing to Him ; because she shall walk in peace and
righteousness, and a stranger shall not intermeddle with her joy.
She will find how good it is to wait on Him, and shall taste
how sweet the Lord her God is in Whom she trusteth.

HIS WHOLE SOUL INTENT ON SERVING GOD. 421
She will remove herself far off from external tumults, and will
wait for His coming to her inwardly, to her great advantage.
Behold ! thus doth God work in His chosen vessels. If any
one come unto Him, he shall not return empty, for He willingly
giveth water to the thirsty and bread to the hungry.
My God, when Thou enterest into the soul that loves Thee,
wilt Thou not feed her with milk, and, out of the abundance of
Thy sweetness, sometimes even lead her out of herself, to embrace
Thee, without any bodily image ?
O truth, truth, how much does charity prevail and perform !
Then Thou speakest Thy word to that soul most secretly, and
showest to her things new and old in charity, and in the most
blessed fruition when all human words are ended.
Henceforward Thou makest her to trust most fully in Thee,
concerning the eternal rest and the fellowship of the saints ;
because, by giving beforehand an earnest of spiritual grace, Thou
makest her stronger in hoping for that which is unseen, and in
despising the present which is perceived by the senses.
Be mindful of me, a poor beggar, O gracious Father, through
the bowels of Thy mercy, and send down the true Bread from
Heaven, even Thy good Word full of consolation and grace.1
These devout breathings of the soul indicate the frame
of mind in which a Kempis entered upon his novitiate at
Mount St. Agnes. It is a pleasing task to picture him at
this period as he dwelt in his cell, and went in and out
among the pious Brethren ; how he would brace himself up
to a diligent observance of rules, and the customary duties
of the House, and to a renewed walk with God. There is
quite sufficient evidence to show that he now gave parti
cular attention to the cultivation and development of the
interior life. Instead of being concerned, as young men of
his age often are, about getting on in the world and secur
ing a position for himself, he was solicitous only to advance
1 Soliloquium Animas, chap. x. I must again in passing draw the reader's
attention to a peculiarity of thought, expression, and doctrine in these passages
similar to what is found in the Imitatio. Especially as regards the dissatisfac
tion and disquietude of the soul in created things ; the greater enjoyment of
religion and peace in God the less we look after human consolations ; and the
seeking after God as the only chief good for man, as set forth in book III.,
chap. xxxi. See also the latter part of chap. viii. in book II. ; the latter part
of chap. xii. in the same book ; and chap. xiii. in book III.

422 THOMAS A KEMPIS.
in heavenly grace, and in the love and favour of God his
Saviour. Instead of following his own will and seeking occa
sions for self-indulgence and carnal gratification, he was most
anxious to bring his will into conformity with God's will,
and, by practising self-denial in many things, to keep under
the desire of the flesh. And thus, little distracted or dis
turbed by ambitious designs for himself or unsatisfied
cravings, he was free, ready, and forward to make every
effort, and to use every means to become a perfect man in
Christ. This was his desire, this his aim.
In addition to the Prescripts which Gerard had delivered
to his followers, which the Brethren were diligent to
observe, I shall now mention some further instructions
which a Kempis gladly followed, founded upon what is
usually called the Rule of the great Father of the Order
of Canons Regular, St, Augustine, These the several
members of the confraternity were enjoined to read over at
least once a week.
What was called the Rule of St. Augustine as observed
by the Brethren at Mount St Agnes may be briefly
summed up under the following heads :— -
I. To observe the fundamental law of Love : first,
towards God, then towards our neighbour, according to its
just extent, and to imitate the example of the Mother
Church of Jerusalem in union of heart, and in sharing with
others the goods we possess,
II. To learn the lesson of Humility, according to the
most perfect pattern set forth in the life of Christ, and
in that of His nearest and most faithful followers ; and
especially in this, that the greatest among them should be
as the younger, and he that is chief as he that doth
serve. III. To observe carefully the stated or canonical
'hours,' and times of prayer; and to prepare both body
and soul for it by due retirement, meditation, and fast
ing. IV To take care that the soul and body be both fed at
the same time, by a prudent appointment of some spiritual

THE RULE OF ST. AUGUSTINE AT ST. AGNES. 423
entertainment at meals, as by reading some sacred book,
or by a conference on holy piatters, or by singing some
devout songs or canticles.
V. To take charge of the sick and infirm wherever they
be found, and so far as we are capable, and to do them all
the service in our power for their bodily and spiritual
welfare. VI. To be without any affectation or singularity in
dress, and in all the other externals of life ; and to regard
above all things the acquisition of internal purity and
the fashioning our lives into a conformity to the will of
God. VII. Humbly and affectionately to give and receive
fraternal correction and admonition from one another,
meekly to confess our faults one to another, gladly to
submit ourselves to the reproof or chastisement of our
Superior, and resolutely keep up the true discipline of the
Gospel. VIII. To do all we possibly can for the general good
and interest of the Community ; to be diligent in our duties
and callings, never to be idle, or to wander curiously about,
and to be content with the distribution of the common
funds, though not altogether so favourable to ourselves as
might be expected.
IX. Not to neglect outward cleanliness and decency,
but to look to the due discharge of outward things for the
sake of the inward ; and to take proper care of the body
for the sake of the soul, both in health and sickness.
X. To be obedient to our Superior for God's sake, to
faithfully and kindly observe our relative duties towards
the other members of the Society, to be ready to ask
pardon and to forgive offences in the spirit of Christ our
Lord, but not so as to weaken authority.1
Here we have the sum and substance of the Rule by
' The supposed Rule of St. Augustine was at first placed under three
heads- but it was afterwards extended according to the views and require-
ments'of the respective Communities of the Order, though the main principles
always remained intact, in all cases.

424 THOMAS A KEMPIS.

which Thomas a Kempis and his Brethren at Mount St.
Agnes strove to regulate .their lives. It was a plain,
brotherly, yet righteous and Scriptural rule to aim after, and
to govern their lives by, and from it and other counsels of
holy living already noticed, we may in some degree
more clearly perceive the manner of life which a Kempis
followed ; and in what a happy, peaceful, holy, loving, and
obedient household or community, upon the whole, it
was in which he dwelt And need I add that such a
rule of life is conducive to fostering and bringing forth the
same blessed results in every Christian family or fraternity ?
It is the neglect of its several injunctions in any monastery
or household that leads to the decay of piety, and the
opening of the door to one evil or another, that brings a
scandal or disgrace upon the Christian profession.
In the following extract, taken from one of his works,
we have the sentiments of Thomas a. Kempis respecting
the kind of life he had just entered upon. The terms in
which he describes a monastery may seem exaggerated
to some minds, but we must remember that he had been
very happy in such a place, and had seen and known what
an unspeakable blessing it had been to many souls, and
therefore we need not wonder that he should extol it.
Beginning with a text of Scripture, as was his usual wont,
which in this instance was, ' Glorious things are spoken of
thee, thou city of God,' he thus speaks of the conventual
life as pursued by the Brothers of Common Life : —
A well-founded cloister, separated from the tumult of the
world, adorned with many Brethren and with sacred books, is
acceptable to God, and to His saints. Such a place, it is piously
believed, is pleasing to all that love God, and take a delight in
hearing the things of God ;
Because the cloister is the castle of the Supreme King and the
palace of the Celestial Emperor, prepared for the dwelling of
religious persons, where they may faithfully serve God.
Verily this place is holy, acceptable to God and His angels,
terrible to devils, lovely to the devotees. It is much to be desired
for the sake of obtaining the favour and blessing of God, and is
delightful, sweet, and honourable.

ARE REFORMED MONASTERIES DESIRABLE ? 425
For this is none other — as we read and sing of — than the
House of God to pray in ; the Court of God to offer praise ; the
Choir of God to sing unto Him ; the Altar of God whereon to
celebrate ; the Gate of God whereby to enter Heaven ; the
Ladder of God to rise above the clouds.
It is the Cemetery of God wherein to bury the dead ; the
Hospital of God to receive strangers in ; the Refectory of God
where the poor may be entertained and refreshed ; the Table of
God where the sick and faint may communicate.
As the holy angels in Heaven are always praising God, and
the stars in the firmament clearly declare His glory, so ought the
religious, and the devout monks, rising in the night, to sing hymns
and psalms in the choir, to offer praise to God, make glad the
angels, drive away the devils ; and rouse themselves up by the
sound of their own voices, lest they fall asleep.
As a noble city is preserved with walls and gates and bars, so
also is the monastery of the religious with many devout Brethren,
with sacred books, and with learned men. It is decorated with
gems and precious stones to the praise of God, and to the honour
of all His saints, who now rejoice in Heaven with Him because
they followed in the footsteps of His passion on earth.1
Monasteries have not been viewed with much favour in
the English Church. Great abuses formerly prevailed in
them in this country, as well as abroad, and a great dread
exists lest similar evils should again arise were such insti
tutions to be revived, and that they would still be produc
tive of more evil than good. Moreover they are thought
to be unsuited to the spirit of the age, which is much
opposed to the separation of religion from the common life.
Something, however, may be said for them as well as
against them, and it is a question well worth considering
and thinking out by leading men, who are anxious for the
spread of true religion, whether or not such institutions
might not yet be made to some extent a blessing to this
country, if fashioned with care, carried on wisely, and
somewhat associated with the common life, after the
pattern of those with which Thomas a Kempis was
connected ; where, with plain living and constant work of a
1 Doctriuale seu Manuale Juvenum, chap. vi. sees. I, 2.

426 THOMAS A KEMPIS.
suitable -character, a high tone of religious life might be
maintained. Places — call them monasteries or not, or
brotherhoods, sisterhoods, or with a simpler title, Christian
settlements — where the members might live together in an
unostentatious manner, with vows or without, or under
agreement for a certain time, wearing simple clothing, not
of too distinctive a character ; where nevertheless a rigid
discipline might be carried out, more time given to the
service of God, to devout meditation, prayer, and reading,
and self-culture of the mind and spirit ; not that they
should live unto themselves, or seclude themselves from
their fellow-men, but trying to imitate the life of Christ,
after the manner of some of the primitive Christians,
' who had all things common,' and ' were of one heart and
one mind ; ' they should be most diligent — the first and
foremost and most persevering — in all good works, going
in and out among men with this very purpose, not having
a thought of their own individual advancement, interests,
or credit, but having the welfare of their fellow-creatures
near them constantly in view; they should constantly
endeavour to draw those whom they could influence to
think less of themselves and of the world, to live nearer to
God, to prepare more for the life to come, and to heed less
what should befall them in this present life, so long as they
had food and clothing, so that they might but gain at last
the heavenly inheritance provided for them. Not only
might such institutions be the means of raising up among
us more saint-like characters than we have at present, but
might be a refuge for many weary, forlorn souls, who have
found the emptiness of all that the world has to offer, and
a help to them in attaining to that eternal rest for
which they long ; might largely conduce to lead many other
Christians who have to engage in worldly business to strive
after a higher Christian life than they are wont; and
might produce and provide us with a class of men and
women better fitted from their habits of simplicity, order,
pbedience, self-denial, and devotion, to do much effective

THE SAINTLY LIFE NEEDS TO BE FOSTERED. 427
work among the spiritually destitute, who want some one
to speak to them about their souls and to care for them.
Monasteries, if properly carried on, are not in them
selves evil. They become so by wrong management, to
which the best of institutions are liable. That abuses have
crept in aforetime is no argument against their value, any
more than what may be advanced against the most perfect of
human systems, yea, even against the Church itself. I do
not advocate the conventual life as the only mode or way
of reaching Christian perfection ; I only plead for it as one
among other methods, and as one that is overlooked and
neglected, which might be of costly worth to the Church.
We are not all constituted alike, any more than we are all
in like circumstances, or alike of one height ; and there is
no reason why the Christian life should be always cut after
one pattern and to one measure, after some procrustean
idea ; it does not seem right or Scriptural ; and the world
around us suffers from not having a higher standard kept
before it of the Christian life. Some persons are capable
of higher attainments of grace and of the Divine life than
others ; they have stronger desires than others to give
themselves wholly to God and the good of their fellow-
men, which others have not, and are not capable of attain
ing in the same degree. And why should not they be
permitted and encouraged to do this in the way just indi
cated ? The rule of our Saviour on such matters, which
will apply to such a condition of life, is, ' He that is able to
receive it, let him receive it.' And it seems to be but the
offspring of a carping, prejudiced, envious spirit to con
demn, underrate or speak disparagingly of a higher state
or rule of life than that which we may feel ourselves equal
to, or not called upon to embrace. It would show a more
noble and liberal spirit were we to try and find, and ac
knowledge, what was good and valuable in such means,
and see if there were not some beauty, worth, and sanctity
in such a manner of life, different from our own indeed,
which we might admire and approve.
Safeguards — such as a dutiful obedience to Church

428 THOMAS A KEMPIS.

authority, and a loyal adherence to her fellowship and
principles — and a constant effective supervision, would be
essentially necessary for4 the successful working of such
institutions ; but, given these, is it not possible that monas
teries, after a reformed character, might largely meet a
requirement of our time and country, and be of great use
to the advancement of true religion, a precious boon and
desideratum for many earnest souls ?
The monastery where a Kempis had recently found a
home was in its very infancy ; scarcely a year and a half had
passed since it had been duly constituted, and its first Prior
elected. There had been, however, for some time previous
to this, a House for the Brothers of Common Life in the
immediate neighbourhood, which paved the way for the
establishment of a monastery. Many difficulties and
privations had to be overcome and endured ere the latter
fairly struggled into existence. Thomas a Kempis gives
an account of these ; and in the next chapter I propose
to recount the more interesting of the particulars he relates,
introducing them with some information respecting the
character and history of the neighbouring town of Zwolle,
which was in sight of Mount St. Agnes, where there was a
Brother-House of the Society, and where a Kempis had a
few warm friends.

429

CHAPTER XVI.
A description of the town of Zwolle— Its history and inhabitants— The
Sassenpoort, the Churches, and environs — The first settlement of the
Brothers of Common Life in the above town — The conversions by Gerard
in Zwolle — His followers induce him to select a place for them out of the
town — The commencement of the House and the help obtained — Some
of the first members— Their life of poverty, toil, and discipline— Their
devotion to God and loving fellowship cheer and sustain them — The
straits to which they were at times reduced — Relieved by Everard and
others — The opposition and animosity they encounter — The consecration
of the Chapel — The building of the monastery projected.
The pretty town of Zwolle, where the bones of Thomas a
Kempis are now to be found, and near to which he lived
for so many years, is entirely surrounded by water, being
situated between two small rivers, the Zwartewater, which
here makes its junction with the Yssel. It is entered by
three or four drawbridges ; and along the banks of the
streams there are a few better houses, with pleasant gardens
dipping down to the water. In the broader parts of the
stream several vessels ply up and down, among which are
three small steamers, one of which goes to Amsterdam.
There are now about 20,000 inhabitants in Zwolle, of whom
about 15,000 are Protestants and 5,000 Roman Catholics.
It forms the capital of the province of Over- Yssel ; and, in
addition to its beautiful promenades, possesses some fine
streets and pretty squares, which give it, ' pardon the
expression,' says a modern writer, 'a very saucy look.'
The commerce of the place is considerable ; and the
number of carts passing through the streets — which in the
interior of the town are lined with shops — the busy, active
habits of the people, and the crowded market-places, all
show that a thriving trade is carried on. There is an
order, cleanliness, and respectability observable too, which

430 THOMAS A KEMPIS.
it was pleasing to notice. The people seemed happy and
contented, not sluggishly so, like the Italians, or those in the
East, for all seemed to have something to do, and went
about their work with a will and purpose. In the early
part of the evening, at the time of the year when I visited
the town, several groups of children were playing in the
streets, joining hands together, talking freely and laughing
merrily ; and later on a military band played some lively
tunes under the trees in the large square near St. Michael's
Church ; while the young men and maidens thronged the
promenade and paced up and down amidst their elders,
who were among them, enjoying the evening air and gossip
ing with their friends.
A pleasing writer, speaking of the place, says : ' One
would scarcely imagine in looking at all these charming
streets, clean, coquettish, and prettily arranged houses and
grand shops abundantly provided, that the existence of
this charming city had four or five times been in danger of
destruction from war, flood, and fire. In 1324 Zwolle was
on the point of being completely destroyed by flames
during the night of St. Marguerite (July 20-21), in which
more than 500 houses were burnt down, for these houses
being constructed of wood, easily fell a prey to the
destroyer. The little Church of Bethlehem with its clock-
tower took fire in the midst of this conflagration, and the
tongues of flame, mounting high into the heavens, were seen
at enormous distances, to the stupefaction of the surrounding
populations. Since then fire has broken out on several occa
sions, and partially defaced the city, but the consequences
were trifling compared to the one referred to in 1324.
Laid waste by fire, Zwolle was not spared by water. On
November 1, 1571, on February 14, 1651, November 21,
1775, January 1784, and in 1799, and even in the present
century in 1825, the town was inundated to such an extent
that the streets were flooded, and the inhabitants were
forced to go about in boats. Perhaps the last was the
most severe of these disastrous inundations ; but fortun
ately the damage was not beyond the power of the rich

VARIOUS DISASTERS AT ZWOLLE. 431
towns-people to rectify, and in a few months the wounds
the Yssel had caused were healed over.
' Added to these calamities of fire and water, the pretty
town of Zwolle fell a victim to pestilential diseases, which
ravaged the population to a fearful extent. Perhaps there
is no town in Holland which has suffered so considerably
from epidemics of all kinds as Zwolle. In 1 398, the year
before Thomas came there, the plague, called the black
sickness (peste noire), devastated the poor city for the space
of many months, carrying off victims at the rate of eighty a
day, and not only from the town itself, but from the out
lying villages, a rate of mortality which was enormous in
proportion to the number of the inhabitants. The summer
of 1422 was almost as fatal to the population as that of
1398, the number of deaths being so increased that they
could not find grave-diggers to bury the dead. In 1440,
1450, 1453, 1458, during which years Thomas a Kempis
still lived not very far off, this epidemic raged with
violence ; and in 1602 such a large number of inhabitants
fell victims to the plague that the cemeteries surrounding
the Church of Bethlehem, and that of the Brothers of
Common Life, were closed, being too crowded to hold any
more. In 1655 it reappeared with such violence that a
meeting was called among the inhabitants to discuss plans
for stopping its ravages. Every precaution was taken,
and hospitals built specially for those affected, but in vain ;
the number of deaths increased to such an extent that
lawyers and attorneys were overworked, and not sufficient
in number to draw up the wills and bequests of the dying :
to obviate which inconvenience the municipality decreed
that a will attested by three persons, and placed in the
hands of the magistrates before three days had elapsed,
should be looked upon as binding, and be regarded as
completely valid.
' Since then the plague has not again made its appear
ance • and only occasional outbreaks of fever and cholera
have occurred, but made no greater havoc there than in-
other large towns of the country : and since then this

432 THOMAS A KEMPIS.
pretty town has always remained as bright, joyous, and
coquettish as she appears now to those who visit her for
the first time. The churches and a few rare old houses
are the principal remarkable monuments, besides a grand old
gate-house with its fine pointed spires. This gate-house
is called the " Sassenpoort," and is the only one remain
ing out of several ; its massive form rising above the houses
which surround it (which take the place of the ancient city
walls) with an air of proud superiority. It is built in a
very high massive square. At the angles are four octagon-
shaped turrets, which about a third of their height up swell
out, and rest on trilobed modillions, terminating in an open
gallery, and crowned with a pointed roof. The doorway
is arched, above which is, first, a small niche, formerly
containing the statue of St. Michael, and then a couple of
large windows ; above which there is a fine arch with a
small covered gallery, three windows and two niches, the
machicolations of which are coated with , plaster. The
towers, as also the massive centre, are lighted by
enormous windows, grated with large iron bars, and in the
centre of the four pointed spires rises a heavy campanile,
about a century old, with a chiming clock, which gives the
merry inhabitants of Zwolle an opportunity of making a
joke when strangers visit their town. The beauty of this
gate makes one very much regret the destruction of the
others, which happened in 1647, at the command of the
vanquishing army. This same Sassenpoort served once upon
a time as a trap to Charles Egmont, Duke of Gueldres, who
came to Zwolle to make a treaty with the inhabitants.
They opened the outer gates only, and shut them as soon
as the Duke was inside. To recover his liberty the Duke
was obliged to sign a treaty very favourable to the in
habitants.' The only two churches in Zwolle which are interesting
from an archaeological point of view are Notre Dame and
St. Michael, of which the latter is certainly the most import-
ant and the most beautiful. This was the church in the
rebuilding of which Thomas a Kempis took much interest,

CHURCHES OF ST. MICHAEL AND NOTRE DAME. 433
since he attended the indulgence granted for its restora
tion, and could behold it from a distance rising above the
surrounding houses. They did not build their churches
so quickly in those days as now, for it is said to have been
forty years before it was actually completed. ' Like the
greater number of churches built in Holland at that period,
it is not constructed in the form of a cross, but has three
naves of equal height and breadth, with brick vaulted roofs,
supported by oblong square pillars, having at each side
three tores at the base, and capitals corresponding to the
three mouldings of the vaulted roofs. Strictly speaking
this church has neither transept nor choir, but each nave
terminates in the three sides of the octagon, the centre one
forming a choir, divided from the rest of the building by a
wall and a magnificent carved wainscoting, dating from 1 597,
which rare specimen of Renaissance has been desecrated by
being painted in marble, and daubed over with several
coats of colour. The exterior of the church is chiefly
noticeable for its jutting buttresses, and the grand simplicity
of its style. The tower is of more recent date. Notice,
however, should be taken of one stone, a very flat bas-
relief, which remains of the ancient church built upon the
site in 1040, and is now inserted in the east wall of the
present church. Eyke van Zinglichem, in his book on the
Ancient Church in the Low Country, says that this bas-relief
represents the patriarch Abraham, surrounded by three
saints. But it is more probable that it is intended to
represent Christ and His three Apostles. Whichever it
may be, it is one of the rarest specimens of the eleventh
century architecture and sculpture in the country.
' Before quitting this church some mention should be
made of the pulpit, which is a magnificent structure with a
raised roof of four or five tops, having a number of columns,
porticoes, pinnacles and pyramids ending in crescents. Its
date is 1620, and is considered a grand monument, though
the taste of its style is not perfect'
The other church, Notre Dame, belongs to the Roman
Catholics, and dates from the end of the fourteenth cen-
VOL. I. F F

434 THOMAS A KEMPIS.
tury. It is built entirely of bricks without colateral naves,
but with a transept and an arched roof of brick also.
The immediate environs of the town offer to the in
habitants many charming spots for excursion and recreation.
There is one lovely promenade, through an avenue of trees
a hundred years old, to a place called ' Katerveer,' where on
Sundays the inhabitants flock in crowds to enjoy the beauty
of the landscape and the exquisite delight of the long walk.
From Katerveer one can see the Yssel winding its silvery
waters through green meadows and wooded knolls, like an
enormous serpent folding its coils on a green velvet carpet.
Nothing can be more charming than this beautiful country ;
and the pleasing impression it produces at first sight is
greatly enhanced by coming suddenly upon it after wan
dering for some time in a monotonous country, full of flats,
where the only thing that forms a line against the horizon
is a sheep grazing or a cow chewing its cud.
We need only now to add a short anecdote about the
inhabitants of Zwolle. Once they possessed, it is said, a
famous peal of bells ; but for some reason they sold it to
the burgesses of Amsterdam, and it is now in the Wester-
kirk. To vex the Zwollenarens, who probably thought
they had made a good bargain, the Amsterdamers paid the
money in brass coin, which was so troublesome to count
that the fingers of the counters turned blue ; and from this
circumstance it arises that the inhabitants of Zwolle are
nicknamed 'blue-fingers.' '
The succeeding annals of the monastery at Mount
St. Agnes will show that the contiguity of the town of
Zwolle frequently affected its interests. Previous to the
founding of the monastery a settlement of the Brothers of
Common Life was established here. There are many in
teresting details respecting it, and the story of its com
mencement, as told by a Kempis in his Chronicles, is
substantially as follows : —
1 For many of the particulars here given, the author is indebted to La
Hollande, by Plantenga, and, The Dead Cities of the Zuyder Zee, by Henry
Havard, translated by Annie Wood.

BEGINNING OF A BROTHERHOOD IN ZWOLLE. 435

There were in the city of Zwolle certain faithful men,
wholly converted to God by Master Gerard the Great.
These men had built for themselves a House in a certain
quarter of the city, near to the old Convent of the Beguines,
where they might collectively serve God with all humility
and devotion. The chief among these were John de
Ummen — a man dedicated to God and much beloved by
Master Gerard — Wychmann Rurinck, and Reyner Leon de
Rhine, with two or three other men of like good character.
A certain clergyman, also dwelling in the same neighbour
hood, joined them, named Wittecoep, to whom they gave
heed, for he discoursed very fervently upon sacred subjects.
The mother of John de Ummen, Regeland by name, a
widow of mature years, also joined them, who carefully
looked after the House, and faithfully ministered to the
servants of God, as Martha did to our Lord. These indi
viduals listened most diligently to the Word of God. But
it is reported of her, that when a certain person did not read
correctly and hesitated in his interpretation of it, she said
to him in the fervour of her devotion, ' Do not rend or
spoil the Word of God, but cease to read, lest those who
listen be offended at it through you. Let another read
who knows better, that we may all understand and be
edified.' Thus she seems to have exercised some authority
in the House, and to have had a pious care that the Bible,
then to be translated from Latin into German, should not
be read incorrectly or with a doubtful air, but by one com
petent to undertake it properly. After some time this
good woman, the mother of Ummen, died, and for three
days her son abstained from all food. It was towards the
close of the holy season of Lent, and it was not till Easter
Day dawned that he again began to eat and drink ; yet he
still retained his health of body and mind, and was as if he
had been well refreshed every day. Whilst these servants
of God were thus living together in holy poverty, many
persons wishing to lead a devout life were drawn to them
out of the world, and, desiring to serve God, they relin
quished the world in the hope of eternal gain.

436 THOMAS A KEMPIS.
On one occasion during a Lenten season the venerable
Master Gerard came to Zwolle, and for the purpose of
strengthening his sons in the faith, .he for several days ex
horted them in things necessary to their souls' welfare.
Very solicitous was he to draw them from the love of the
world, and refresh them with the word of comfort. When,
therefore, a great multitude of people were assembled to
hear him preach, many devoutly submitted themselves to
his counsels. Sometimes, therefore, being desirous of
resuscitating them with the wine of the Lord, he would
deliver two sermons in one day. And on these occasions,
when he had fixed to preach in the afternoon as well as in
the morning, he would spend the intervening moments in
the church fasting and praying, or would perambulate
about the cemetery for the purpose of meditation, whilst
he awaited the return of the people. And so eager were
certain persons to hear his pious discourses, and unwilling
to be diverted from them, that they tarried either in the
church or cemetery, in order that they might occupy con
venient places about the pulpit, so that they might have
the advantage of hearing the Word of God clearly delivered,
at the appointed hour. And being greatly restored by
the faithful preaching of Gerard, they would return to their
own homes with glad hearts, rejoicing and praising God
for all the things they had heard. It was not merely his
eloquent persuasive manner of preaching, that exercised
such a powerful influence upon the minds of his hearers,
but the consciousness that the words came from the heart
of a true servant of the Most High God, as was openly
manifest in his manner of life and bearing towards all men.
For they were much astonished and edified by the humble
demeanour of the master ; that a man of so great a fame
and knowledge, and accustomed to associate with great and
notable people, should walk through the street in such
plain garments, caring nothing for worldly applause, but
seeking to gain many souls to God. Moreover he had a
joyful countenance and a sweet mode of address, and was
so affable to all, that any in the neighbourhood, or strangers

GERARD WITH OTHERS LOOK FOR A NEW SITE. 437
from a distance, however poor or unlearned they might
be, could freely speak unto him, and listen to him as he
discoursed to them concerning God. And, adds Thomas
a Kempis, the good saw this and rejoiced ; but the wicked
gnashed upon him with their teeth, and cursed.
One there was among these citizens more bold than
the rest, who as yet took greater pleasure in worldly
things than in those pertaining to the kingdom of God, that
came to him, questioning his words and actions. ' Why,'
said he, ' do you disquiet us, and why do you introduce
new customs ? Give up this kind of preaching, and do not
trouble and terrify men.' He at once and wisely replied, ' I
cannot willingly suffer you to go to hell.' To which the
other indignantly answered, ' You must, however, permit
us to go to hell in peace.' To this the benign and pious
master said, ' This I cannot do. If you do not wish to hear
me, there are others who will willingly listen to me.' But
to return to our subject. When, therefore, the beloved
master, for the sake of preaching the Word, had prolonged
his stay in Zwolle for some time, certain of his disciples,
dwelling in that place, mindful of the above-named oppo
sition, went to him privately, and preferred a request that
they might live in a more secluded place by themselves,
because they could not continue as they were, buffeting
with these worldly men, without injury to their souls.
They then besought him, with filial affection, that he would
of his paternal regard go with them a little way without
the gates of the city to look for a suitable place of retire
ment. He graciously listened to their request, and ap
pointed the following day to accompany them on their
search. And taking with him the brethren Wychmann,
Reyner, Henry, and Jacob Wittecoep, he departed with
them towards Mount Nemel, a secluded spot, where they
would be rarely disturbed by the coming and going of
men. And yet even here, as will be seen, among the hills
and valleys, briars and thorns sprang up.
When they set out, however, as Thomas a Kempis tells
the tale, the weather was very unfavourable ; but neither

438 THOMAS A KEMPIS.
the wind nor the rain retarded their master from starting
on his journey with them. For he went forwards joyfully,
and said sweetly to his companions, ' I will go first and
shield the wind from you with my gown.' On approaching
the place where they took a turn in the mount, and while
surveying the circuit of the hills a short space, they beheld
a certain valley, both narrow and deep towards the north
side, and his disciples said unto him, ' Behold, beloved
master, how excellent and secluded a spot this is, to which
we may retire for the love of Christ, and where we may lie
hid, just as the holy hermit fathers did in the mountains
and caves of the earth.' But the wise and prudent man
withstood their suggestion, and dissuaded them from the
idea, because the place was low in situation, neither was it
by any means a desirable locality on the score of health for
those who should succeed them. Therefore, carefully re
tracing their steps, they visited another mount in the
vicinity ; on beholding a level ground suitable for corn lying
towards the south, the sagacious man said to those standing
about him, ' Behold, at the foot of this mountain fix your
tabernacle, since you will be able to prepare the level por
tion as a garden for herbs for yourselves, and where you
can have fruit-trees also. And if God spare my life I will
often come here to be with you.' Considering their in
spection and survey had been inspired by God, they once
more retraced their steps, committing the issue of events
to the good pleasure of God. But alas ! in the same year
the much beloved Master Gerard, the glory and light of
devotion in the province of Utrecht, was taken from the
world that he might enjoy the reward of his labours, ascend
ing from the valley of our tears to the mount of eternal
blessedness. Not long after this, however, the work was taken in
hand. The new plant which had taken root in the hearts
of a few was not without fruit, for there were many prayers
sent up to heaven that their land might in due time bring
forth abundantly to the glory of God. The above-named
individuals did not neglect to prosecute the work they had

THE BROTHERS BUILD ON MOUNT NEMEL. 439
at first conceived in their minds. Moreover, at that time
Jacob, the son of Thomas Coep, a certain counsellor of the
city of Zwolle, came forward, and, taking upon himself the
principal part in the sacred work, laboured to the utmost
of his ability to found in this mount a House for the servants
of God. Very shortly after this, Gossuin Tyasen, who
afterwards became a Canon Regular of Windesheim, trust
ing in the good pleasure of God, joined him in the work,
for his heart was thoroughly inflamed with the desire to
further the building of the place.
Having obtained a portion of land from two proprietors
of the soil, viz., Bercem, and Nemel, in the place indicated
by Gerard as a site where they might build a House, these
two, with the help of other friends, proceeded to lay the
foundation in the hope of future blessings ; a certain
matron handing over to them a small humble tenement on
the mount wherewith to commence operations.
In building the House they were often in want of
materials, and had to endure many hardships. When they
wanted to eat they must either bring food with them, or
return to Zwolle ; they were very poor, but some of their
Brethen, who wished for its completion, would at times
come and visit them, and, remaining all night, would sleep
on the straw in their garments. Other inconveniences and
difficulties they had to encounter, but, sustained and
animated by a holy joy and sweet enthusiasm, that they
were building for themselves, and for others of like mind,
an habitation away from the turmoil and strife of the world,
where they might live and serve God in all godly quietness,
they in the fulness of their hearts toiled on ; and thus the
good work advanced, till at last, through various obstacles,
it was brought to a completion.
This religious House having been constructed on the
mount, and a number of devout men being gathered
together to serve God in humility and simplicity, the
farmers Bercem and Nemel, owners of the soil, gave and
assigned to them and to their successors a further grant of
land, where they had chosen a place for preaching and for

44o THOMAS A KEMPIS.

the worship of God. Many honourable persons also con
tributed to this pious expense. All was finished and
completed, however, A.D. 1386, just a year and a half after
the death of Gerard.1
Thomas a Kempis then proceeds to give an account of
some of the first members of the Brotherhood here, their
increase, how they fared, and how they endeavoured to live
in fraternal love, and to serve God with fervency and faithful
ness. These are the names of a few of the primitive
Brothers and devout men who began to build and to
inhabit the House.
The first was John Wittecoep,2 the principal promoter
of the House, and a solicitous helper in every way. This
man was afterwards made a priest in Zwolle, waited upon
the altar, and witnessed a good confession.
The second was John de Ummen, son of Assitrinus.
He was blind and without learning, yet was he the familiar
friend, as well as a devout disciple of Gerard the Great, and
the Rector of the House.
The third was Wychmann Rurinck, an example of
poverty and of patience, who, having a great number of
friends, became a humble hearer of Gerard, and Procurator
for this very poor community.
To these three principal men there were also associated
other honest-minded individuals, who were happily attracted
by the odoriferous fame of this new and sacred community
to forsake the world. The names of these other men of
good memory, continues a Kempis, are worthily to be
praised ; because they were bright examples of holy
poverty, obedience, chastity, and daily labour. The first
among them was Reyner Leon de Rhine, who, having
travelled much about for the sake of devotion, afterwards
became a convert of Gerard, and renounced the world.
The second was named Reyner also, a junior in age, but
' Thomas a Kempis, Chron. Mt. St. Agnes, pp. 1-8.
2 This was probably the same person as Jacob Coep, mentioned a little
before, the members of whose family might occasionally be called ' Wittecoep,
from some circumstance or other.

THE VARIOUS PURSUITS OF THE BROTHERS. 441
without guile, who had become enured to labour. The
third had been the cook at the House in Deventer — he
afterwards became the porter at Mount St. Agnes. Pie
was an ardent worker, and devout in conversation. All
these knew Gerard whilst living, and frequently heard him
preach the Word of God to the people.
Through these humble, simple-minded, devout servants
of God — true despisers of the world — the House on Mount
Nemel was founded. The monastery at Mount St. Agnes
was not then begun. To these pious men also, after a short
time, very many devout clerics gradually joined them
selves, with laymen from the neighbouring towns and the
more distant parts ; obtaining food day by day for
themselves by the labour of their own hands. None were
idle, none were permitted to wander about from curiosity ;
neither were they inclined to converse about terrestrial
things, but were all instructed to labour in certain secular
callings for the common good. Frequently did they offer
up prayers to God, after the manner of the saintly fathers
in Egypt, who laboured with their hands, but yet did not
cease from prayer during the hours of work. This precept
also they received from their master Gerard : that no one
should be accepted unless he were willing to labour with
his hands, and to enter upon the common life which they
led. Therefore the devout clerics wrote out the books of
the Holy Scriptures, and the lay brothers vigorously
occupied themselves in tilling the ground, or in some other
like manual labour. Some pursued the business of making
shoes, others of fabricating woollen or linen textures.
Certain men made baskets and pots, and others performed
various little works for the use of the House, according to
the judgment of the Rector. Outwardly, indeed, they led
a life of poverty and toil for Christ's sake, but a love of the
celestial life sweetened their resolute abstinence. If one of
their number had to go abroad on some matter of business,
he offered a short prayer to God before setting out. For a
long time, therefore, they were thus accustomed to live a
social life ; and this was continued when the monastic

442 THOMAS A KEMPIS.
institution was set on foot, since all the devout clerics and
laics were humbly obedient to their first Rector, John de
Ummen — a very active man and well skilled in spiritual
matters. So diligently did they observe the virtue of obedience
that no one dared even to fix a nail in the wall, or do the
least thing without the knowledge of the Rector or
Procurator. Fraternal correction was administered for the
least negligence, and the Brother enjoined that he must be
more guarded for the future ; nor was any mere excuse
allowed, but everyone had humbly to acknowledge his
fault, and make a profession of prompt amendment. If
anyone was not prepared to obey, or pertinaciously
persevered in his own opinion, Father John reproved him
severely, and pronounced a sentence according to the
measure of the fault, and the quality of the individual.
Sometimes also he was incited to a greater display of
discipline in order to inspire a salutary fear in others, and
would say to certain contentious persons, and to such as
did not readily obey his injunctions : ' Behold, the door is
open ; if anyone wishes to go, let him depart.' Thus they
must either behave better and yield a ready obedience, or
leave the Society.
Yet among all these trials, and though engaged with
important matters, the Rector was of a sympathetic and
benign disposition, for he had the rare grace of comforting
all that came to him, whatever their cause of grief. On
this account it was that Gerard, whilst alive, sent many to
him, that he might instruct them in the way of God,
saying : ' Go to blind John de Ummen, a devout and
virtuous man, and whatever he tells you to do, do it.'
Concerning whom also he gave this testimony, that ' the
blind man saw better than all the people that dwelt in
Zwolle.' For though he lacked corporeal light, yet was he
inwardly illuminated with the light of truth ; and to many
that came to him, he showed the way of eternal salvation,
and was manifestly a holder forth of the true light.
There was moreover among the primitive Brethren such

THE PENURY AND HARDSHIPS ENDURED. 443
a vehement fervour of delight in each other's society, that
one could hardly do enough by lowly deeds to gain the
regard of another ; who in turn was himself inflamed to
yield compliance to the wishes of his comrade. Thus when
one of the Brethren wished to be quiet, the other, if
desirous of rising earlier, would silently finish what he had
to do. Or again, if anyone was slower than usual in his
work, he who was more expert would take the place
of the more tardy and complete what was wanted ; and so
the matter in hand was accomplished whilst the doer of it
remained unknown. ' Thus charity,' continues Thomas a
Kempis, ' was displayed in every work, and humility was
treasured up in the heart, according to what is bidden,
" Love to be unknown." And all who dwelt there were
incited with a like devotion to perform lowly works, and
humble exercises.' Hence the devout clerics and those
engaged in making fabrics did not refuse to take part in
the labours of the field ; for, on being called, they went
with the rest in the time of harvest to gather in the fruits
of the earth with their hands ; they took part in making
hay, in digging up the soil, and in planting trees and
herbs, as necessity required and from obedience, as each
was summoned to the performance of it for the public
good. Thus, like holy David, they were joyfully comforted
in good works, praising God and saying, ' Thou shalt eat
the labour of thine hands : happy shalt thou be, and well
shall it be with thee.' ]
In the next chapter Thomas alludes to the penury
experienced by the Brethren in the early days of the
House, both as regards food and clothing, and how
God wonderfully provided for them. ' Who can tell,' he
exclaims, 'the poorness of their sustenance whilst thus
engaged in daily labour ? Their food was very simple, their
drink weak, and their clothing rough and plain. Hence there
was no indulgence of the flesh, and yet enough to satisfy
the wants of the body. Labouring constantly, they were
wont to allay their hunger with cabbages and savoury
1 Ps. cxxviii. 2.

44+ THOMAS A KEMPIS.
pottage. Rarely had they fish given to them, and more
rarely eggs ; whence a certain person said, "Pleasure is brief,
where poverty long prevails ; " yet sometimes to the infirm
and sick a little grace was conceded. There were among
them those who had been otherwise brought up in the
world, but using great force with themselves were now
content with few and common things. These they
patiently accepted for Christ's sake, Who said, " The king
dom of heaven suffereth violence, and the violent take it by
force." At times, when they had finished dinner, scarcely
anything remained in the House for distribution on the
following day, and sometimes indeed they lacked food.
But God, the Creator, who a long time ago furnished food
for His people in the wilderness, did not forsake these
Brethren in the Mount.' l
It happened on one occasion that having consumed
almost all the food, the cook was in great distress, and made
known to Father John their lack of means for the morrow,
saying, ' What shall I provide for to-morrow ? ' The worthy
rector consoled his distress with gracious words, and ex
horted him to have confidence in God, who never forsook
those who put their trust in Him. And so it happened that
late in the evening of that very day, behold Father Everard
de Eza, the cure of Almelo, came unexpectedly in his
vehicle, as if he had been sent by God for the consolation
of the poor Brethren, who was received by them with much
consideration and alacrity, since he brought in an opportune
hospitality. For he loved the House, and all who dwelt
there, on account of their exalted poverty and simplicity
of manners, and because they were themselves mindful to
hurt no one, but were profitable to all men. He was also
united to Father John in the special bonds of love. On
which account when it was needful for him to take a
journey to Windesheim or Zwolle, he gladly called upon
the Brethren in the Mount on his way thither. This
excellent pastor and most skilful physician, then, descend
ing from his carriage, restored the souls of the needy with
• Chron. Ml. St. Agnes, chap. iii.

INSTANCES OF KINDNESS TO THE BROTHERS. 445
the food of sacred words, whilst he did not neglect to
revive the hearts of those who were cast down by provid
ing food necessary for their bodily support. For he always
brought with him a present of fine flour and some meat,
which he gave to the Brethren in common. Thus by these
gifts they were not a little comforted, and returned thanks
to God for his loving-kindness in succouring them with
food in so great a strait.
Thomas a Kempis makes mention also of the kindness
of Gerard Bronchorst, a canon of Utrecht, ' a great lover
of the Devotees,' who had been preferred to Deventer,
where he died. He specially alluded to the gift of two
cows which the aforesaid benefactor made to the Brethren
in the Mount. But, adds Thomas, ' God was pleased in
this matter to try their patience and increase their faith, for
one of these cows died, whilst the other continued in sound
health.' But here the wonderful goodness of God was
again manifest, for this remaining cow yielded such an
abundance cf milk that it sufficed for all, so that it was
thought that they could not have obtained more from the
two by ordinary estimate. Then the word of the prophet
Isaiah, says Thomas, seemed to be fulfilled which said, ' In
that day it shall come to pass that a man shall nourish a
cow ... and for the abundance of milk that shall be given
he shall eat butter.' '
Many other little acts of kindness are named ; as, for in
stance, when certain persons from Zwolle came to fish in the
river Vetch, and inviting some of the poor Brethren to assist
them, they cast their nets in the name of Jesus, and caught
an innumerable quantity of the fish, which they kindly gave
to them. This fish, so freely tendered, was much esteemed
at the time ; for at the beginning of their foundation, as
Thomas intimates, the Brethren were much despised by
1 Isai. vii. 21, 22. This passage, Bp. Louth says, contains an elegant
and very expressive description of a country depopulated, where there is much
grass left, so that the few cattle have an abundant pasture, so as to yield milk
in plenty to the scanty family of the owner. Such an appropriate allusion
shows how well versed our author was in the Holy Scriptures.

446 THOMAS A KEMPIS.
worldly people, and were often openly derided by those
who passed by, and called them by opprobrious names ;
and further, that they had to endure many contentions
and molestations, arising from jealousy. But the patience
of the pious Brethren overcame the maliciousness of the
wicked. And the enjoyment of a good conscience brought
them greater gladness, by reason of the contempt they had
to pass through. For though there were some of these
worldly people who insulted Christ by their malevolence
to the poor, and were not afraid to calumniate the innocent,
yet there were others that feared God, commended the
devout conversation of the Brethren, and moved by pity,
assisted them with gifts and personal aid. An example of
the mode in which they were treated is given in the follow
ing anecdote : — A certain lay-brother of good repute on
one occasion was occupied in feeding a few sheep, and
was leading them from one pasture to another, when he
met on the way a certain old man, who began to cast foul
words at him, and to say many hard things. To all this
rough behaviour the devout Brother courteously replied,
'Good master, why do you so openly tell me of my short
comings, and say such hard things, when I only desire
to do what is right ? ' Hearing these words the old man
presently came to himself, and at once changing his voice,
said, ' What advantage is it to me that you should go to the
kingdom of heaven, and that I should go to hell ? ' For he
perceived, adds Thomas, that he only brought upon him
self an accession of wrath by his objurgations, -and an
increase of punishment by his evil conduct. Thus it
happened, as it is written in the book of Proverbs, ' A soft
answer turneth away wrath.' Thomas a Kempis concludes
the chapter by saying, ' It is not unpleasant to relate these,
few matters concerning the early operations of our senior
Brethren.' ¦ They were evidently such as greatly interested
him, and were closely connected with his own life.
We have next an account given of the consecration of the
first chapel in Mount St. Agnes, and the dedication of the
Chron. Ml. St. Agner, chap. v.

A VISION OF MEN IN WHITE AT NEMEL. 447
first altar to the honour of St. Agnes, and the Blessed Mary
Magdalene, by Herbert, the' suffragan Bishop of Utrecht.
This took place on the vigil of John the Baptist's day in
the year 1395. And then it is added that, on the Sunday
after the Nativity of St. John, Master Reyner, Cure of
Zwolle, came, and was the first that solemnly sang mass in
it, offering to God the sacrifice of perpetual praise,' for he
entertained a gracious friendship and fellowship with the
Brethren. From that day, therefore, the sacred Mystery of
our Redemption was unceasingly celebrated in this place
for the Brothers ; and on holy days, that they might be
incited to greater devotion of soul, they refreshed them
selves by singing the Divine praise. A large number of the
Brethren were inflamed to a higher love of Divine worship
by these sacred services, and having a special place set
apart for them. In after time, however, a new and larger
church was built and consecrated for the monastery, and
the dedication of the early chapel was transferred by
pontifical license to that which was more suitable.
Thomas a Kempis, in his preface to the Chronicles of
St. Agnes, states that among the things narrated to them
by a senior Brother of the first habitation in the Mount,
was this, that before ever the monastery was begun, or any
of the men had come thither for the service of God, the
shepherds and other people living in the neighbourhood
had intimated to them that they had frequently beheld, as
it were in a vision, men clothed in white robes walking
in procession round the Mount. Whether the rumour
that a monastery would one day be erected on the Mount
had so worked upon their imagination that their fancy
drew the picture for them, or some mysterious intimation
or vision of what should be was given to them, we do not
stay to consider. Thomas accepts it, and says, ' What this
signified or portended was afterwards, in the course of time,
sufficiently made known when a monastery was built by
the grace of God, in which were the Canons Regular clothed
1 ' Offerens Deo sacrilicium laudis perpetuae.'

448 THOMAS A KEMPIS.
in white vestments, who served God devoutly with psalms
and hymns, celebrating mass, and daily observing the
canonical hours of Divine praise.'
After the consecration of the first chapel, the desires of
the Brethren were stirred up for nearly three years to the
building of a monastery ; and in the accomplishing of this
the senior Brethren with their Rector were chiefly occupied,
and hastened all necessary requirements for prosecuting and
finishing the work. For they felt that without monastic
discipline, according to an obligatory rule, it would be im
possible to preserve the standing of the House. More
over they exercised some foresight and skill for themselves
and their posterity in building a wall around the grounds,
so that the simple and humble life of the Brethren might
be preserved from being disquieted by the craft of worldly
men, when it should be found that they had taken refuge
in a religious life. It must be admitted that they were
poor men, and had not the necessary means for building,
or procuring books for singing ; yet trusting to the goodness
of God, and being animated by the assistance of good men,
they were enabled eventually to proceed in the sacred work
they had begun. And when a certain person said that he
wondered that men so poor should be desirous of building
a monastery, and entering a state of religion from which
they could not return, Father John de Ummen, ever a
lover of holy poverty, replied, ' I have always heard it said
by the saints that poverty is good, and the cause and
increase moreover of all that is good.' '
All things, however, as we shall hereafter find, did not
run smoothly with the Brethren : their design was much
opposed ; difficulties were thrown in the way of their carry
ing on the undertaking, and it was not without the exhibition
of much animosity from worldly people that the Brethren
made a humble beginning of the monastery where a
Kempis lived so many days. They were content to make
a start, though with some misgivings, which afterwards
1 Chron, Alt. St. Agnes, chap, v.

THE MONASTERY OF ST. AGNES BEGUN. 449
appeared to be too well grounded, and the work went on,
till it was sufficiently advanced to commence the conven
tual life in it on a small scale. But let us tell the story
as we gather it from the words of Thomas a Kempis in
another chapter.

GYMNASIUM AT KEMPEN.

END OF THE FIRST VOLUME.

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