Dr. Francis Lee, the author of a work on Montanism), prefixed to
'THOMAS A KEMPIS.
God, and lived and died in the odour of sanctity in the Monastery of Mount St. Jerome at Hulsbergen.*
John, the eldest son, had gone from Kempen to Deventer before the time when we have any information concerning Thomas, and there, under the direction of Gerard Groot, joined the Brotherhood of Common Life.
Thomas, born, as we have stated, about 1380, remained under the care and tuition of his parents,
See Appendix to Rosweyd's Vindicize Kempenses, p. 123. y+ I may enumerate here the principal sources from which I have derived the information embodied in this sketch of the life of Thomas & Kempis :— 1. His own writings, including the Chronicle of Mount St. Agnes.
2. John Busch's Chronicle of Windesheim.
3. An anonymous biographer, nearly contemporary with Thomas a Kempis.
See Appendix to Rosweyd's Vindicize Kempenses ; also Mooren, Nachrichten tiber Thomas 4 Kempis, p. 195.
4. Notice of Thomas 4 Kempis, by George Pirckamer, Carthusian, of Nuremberg, dated 1494, in Danhausser's edition of the works of Thomas 4 Kempis.
Also given in most of Sommalius' editions—-for example, that published by Nut, of Antwerp, 1607.
5. Life of Thomas & Kempis, by Jodocus Badius Ascensius, prefixed to his edition of his works, dated 1520, and later, also given in edition of Sommalius quoted above.
6. Life of Thomas & Kempis, by Franciscus Tolensis (Francis de Backer, sub-prior of Mount St. Agnes), prefixed to his edition of The Imitation, dated 1575 ; also given in Sommalius' edition.
7. Life of Thomas 4 Kempis, by H. Rosweyd, S.J.
See Appendix to his Vindiciz Kempenses.
8. Life of Thomas 4 Kempis, by an anonymous writer (probably Dr. Francis Lee, the author of a work on Montanism), prefixed to the English version of some of & Kempis' works, edited by George
Hickes, D.D., under the title of "The Christian Pattern."
Second edition.
London: 1710. g. Vie de Thomas 4 Kempis, par le Rév. P. M. B. Santyves.
Paris: Victor Sarlit, 1858. to. Mooren.
Nachrichten iiber Thomas 4 Kempis.
THOMAS A KEMPIS.
aided by the teaching of the grammar school of Kempen, until he was thirteen years of age.
Then he too betook himself to Deventer, to join his elder brother.
Deventer, it should be remembered, besides the attractions it possessed for him from being the head-quarters of the Congregation of Common Life, amongst whom John & Kempis was enrolled, was in those days a noted centre of learning in Holland, and was much more accessible to the inhabitants of the adjacent countries than Paris or the German universities.
Let us glance at the map,* and think how the little youth—child, indeed—made the long and arduous journey from Kempen to Deventer.
History tells us nothing of that pilgrimage, for such it must have been— how much he travelled by land, how much by the Rhine; but assuredly all can sympathize with the good parents in the anguish they must have felt in parting with their boy, as he set forth alone upon the wide world.
So tender in years and poor in all worldly resources, the child needed an earnest faith in Providence.
His good parents had taught him to trust in Heaven, and that confidence was not in vain.
Certain it is, from his own account, that to Deventer Thomas came, and sought his brother John.
Disappointment awaited the youth.
John had gone from Deventer and was then at Windesheim, full twenty miles away.
To Windesheim he journeyed, and was tenderly received by his elder brother.
Fortified with * See map at the end of this volume.
THOMAS A KEMPIS.
an introduction from him to Florentius Radewyn, he returned to Deventer.
He tells us how kindly that holy man received him, and all he did to provide for his immediate wants.
John 4 Kempis was already a brilliant light amongst the Congregation of Windesheim,* and doubtless his recommendation obtained for his youthful brother a favourable reception, enhanced by the intelligence and fine disposition of the boy.
Scanty as the materials of our information about Thomas a Kempis are up to this epoch, from henceforth they are far otherwise.
It is impossible to read his works attentively without finding ample details which indicate step by step his subsequent career.
The difficulty lies rather in the selection of the most salient and interesting points.
To begin, let us see the impression made upon the youthful aspirant by the example he beheld amongst the Congregation of Common Life.
We shall take his own words :— " Having come in my youth to Deventer to pursue "my studies, I sought my way to Windesheim, to visit
"the Canons Regular there, amongst whom I found "my own brother.
By his advice I was led to seek "the acquaintance of a certain curate of the Church of "Deventer, named Master Florentius, a most devout
"and excellent priest, the fame of whose holiness had "spread to the northern parts of Germany, and whom
"T had already been drawn to love.
The crowd of " students who assembled round him when he celebrated "the Divine Mysteries sufficiently denoted the high
See Chronicle of Windesheim, book ii., chap. xxxy.
THOMAS A KEMPIS.
"estimation in which he was held; for he was noble "in presence and speech, and pleasing to all beholders,
"a true servant of God, an obedient and devoted child "of our Holy Mother Church.
The Reverend Father "received me most kindly, and, moved by charity, kept "me awhile in his own house.
He also placed me in "the school, and provided me with the books needful "for my studies.
Finally he obtained for me hos- "pitality with a cértain excellent lady, who treated me
'and other clerics with the greatest benevolence.
In "the holy company of Florentius and his brethren, I "had before me daily examples of the most edifying
"kind, which excited my warmest admiration.
I "reflected on the regularity of their lives, and upon "the words of grace which flowed from their lips.
" Never, within my recollection, have I met such men 'as those—-so fervent, so pious, so animated with "charity towards God and their neighbour.
Living "amongst seculars, they were in every respect wholly "unworldly, and appeared perfectly indifferent to all
"things of earth.
Dwelling at home in peaceful re- "tirement, they devoted themselves to the copying of "books, to pious reading and meditations, only re- "laxing their hours of labour by the utterance of "ejaculatory prayers.
Every morning after matins "they assembled in the church, and there during the "celebration of Mass, prostrate in humble attitude, "they raised their hands and souls to God, pouring
"forth their prayers and sighs, imploring His mercy "through the intercession of the saving Victim.
THOMAS A KEMPIS.
"The founder and first spiritual director of this "most excellent Congregation was Florentius Radewyn.
"This great master, adorned by every virtue and filled "with divine wisdom, had truly studied the Lord "Jesus Christ, and, together with his priests and "clerics, strove humbly to imitate the manner of life of "the Apostles.
All were united, heart and soul, in " Almighty God.
What each possessed was given to "the common fund, and, using a frugal fare and humble
"raiment, they dismissed from their minds all solicitude "about the future.
Consecrating themselves with "willing hearts to the service of God, all obeyed "absolutely their rector or his vicars, and, accepting
"obedience as their fundamental rule, strove with their "utmost vigour to conquer themselves, to resist their
"passions, and break down self-will; all the while "earnestly begging that they should be severely repri- "manded for any faults or negligences into which they
"might happen to fall.
"It is needless to say how rich in grace and in the "spirit of true devotion were these holy men.
Their "words and example edified many, and the patience "with which they endured the contempt of the frivolous
"moved numbers to despise the false joys of this "world.
Those who had formerly scorned them and "judged their lives as ignoble and foolish, presently
"converted to God, touched by conscience and experi- " encing the grace of devotion, confessed that these men
"were manifestly true servants and friends of the Lord.
"Thus, crowds of men and women, despising all
THOMAS A KEMPIS.
"worldly gratifications, turned themselves to God, and "strove, under the guidance of Florentius, to obey the "precepts of the Church, and devoutly practise works
"of mercy towards the poor.
All his brethren, cling- "ing to the words of life, aided the holy master, and, "like brilliant stars in the firmament, shone forth amidst
"the darkness of a decaying world.
Some amongst "them, priests distinguished for sacred lore, preached "with great ardour in the churches, and by their
"exhortations the faithful were instructed unto justice, "hearing the Word of God and doing good works." *
Among the many saintly companions by whom Thomas was surrounded during his sojourn at Deventer, it is easy to perceive that his heart was gained and his course directed more especially by two.
These were Florentius Radewyn and Arnold Wyron, known better as Arnold van Schoonhoven.
Let us see a little of what he tells us concerning these two devoted men.
Already Florentius had obtained for him a lodging and board.
Not contented therewith, he supplied him with the books he required, and gave him a recommendation to his intimate friend John Boehm, Rector of the Schools, a man of rare virtue and learning, and curate of the principal church at Deventer.
The youthful student had equal cause to revere the talents and the charity of this accomplished teacher.
He tells us how, the time having come when the scholars should pay to their master a certain stipend, he * See chap. i of the Lives of the Disciples of Florentius
Thomas 4 Kempis, vol. iii.
THOMAS A KEMPIS.
presented himself in turn, and offered the usual pension, asking in return a book, which, according to custom, he had deposited as a pledge.
" Whence does "this money come ?" asked Boehm, who already took a lively interest in his pupil.
" Master Florentius gave "at me,' said Thomas.
" Zhen take back to him hes "money," said Boehm, "for zz consideration for him "LT wilt accept nothing from you!"
The youthful scholar brought back the money to the generous Florentius, and said, " Zhe Rector, from respect for "you, would accept nothing from me.
"TI thank him," replied Florentius, "dat J shall find some other means "of rewarding him, so he shall not be the loser." *
Thomas had other gifts besides the regard of Florentius to secure the interest of his master, for he was distinguished by his ability and piety, and by a combination of happy dispositions.
The first objects of his careful study were grammar, the Latin language, and the art of musical chant.
He distinguished himself amongst his comrades by his attention to the instructions of his teacher, and by the facility with which he seized all his explanations.
Boehm always wished his scholars to assist in the choir at the various church services, in order to take part in the sacred music.
Thomas acquitted himself of this duty with great ardour, and, what gave him special pleasure, it afforded him opportunities of coming into close contact with Florentius, and of studying his virtues.
This holy man, owing to delicate health, was * Life of Florentius, Thomas 4 Kempis, chap. xxiv.
THOMAS A KEMPIS.
not always able to attend the choir; but on feast days, unless prevented by very serious illness, he was never absent from High Mass and Vespers.
Thomas was struck by his modest bearing, by the precision and regularity of his singing, and by the fervour which shone forth from his countenance.
" His presence," says he, "impressed me and my "companions with a feeling of deference and repose,
"and, even when his eyes were not upon us, I dared "not utter a word.
% %# # % % % "One day," he adds, "I found myself near him in "the choir, and turning towards the book to sing with "us, he laid his hands upon my shoulders.
I was "seized with astonishment at his familiarity, which "seemed a great honour, and I hardly dared to make
"the slightest movement.
x % % ; "His presence even, and his authority, had a most ' "salutary influence on all, for he was, as it were, a "living example to the whole choir." * ) It was not alone in the choir, but also in his home and everywhere else, that Florentius showed himself a perfect model of all virtues, and Thomas lost no opportunity of receiving edification from him.
At one time he admired the spirit of poverty which showed itself in the simple habits of the holy man, all the while that he could not help feeling pained at the extent to which he saw him carry the spirit of self-denial.
* Life of Florentius, chap. xi.
THOMAS A KREMPIS.
This man of God could not frequent the refectory, owing to his great delicacy, and hence was served at a little table in the kitchen with the simplest viands, and in very small quantity.
"He often asked me," says a Kempis, "to prepare his little table, unworthy as I "was of the honour.
Oh, with what happiness, with "what joy, I used to bring from the larder the morsel
"of food which served him for nourishment!" * He observed also how, by the rigour of his austerities, Florentius had lost the sense of taste, and paid no heed to what he ate.
One day Thomas went to visit him when indisposed, and, being near his bed, he saw the brother in attendance (James of Viana) present to his superior a dish of spiced food, specially prepared to revive the appetite, saying, " Zake a little of this
"savoury food to comfort you.
Ls it not nice?"
Thomas never forgot the reply which Florentius made: " You "would enjoy a greater relish from a morsel of plain
"bread than I can find in the delicacy you offer me." F Every word which fell from the lips of Florentius was lovingly treasured by a Kempis.
I may here quote a few of these edifying reminiscences.
One day, when the holy Master chanced to find, in the room of one of the Brethren, a young man who was writing to his family, he said, " Wrete 2x such a manner that your name
"may be inscribed in the book of eternal life."
"1 never forgot," says Thomas, who overheard this speech, "these words, spoken from the fulness of his heart."
* Life of Florentius, chap. xiii.
Ibid., chap. xvil. t Life of Lubert Berner, par. 7.
THOMAS A KEMPIS.
Thomas fails not to tell us how deeply he was moved by the charity with which Florentius received the poor who applied to him, soothed the unhappy, consoled the afflicted, and visited and tended the most revolting cases of sickness.* It was a custom with him, on the feast of St. Gregory, in imitation of that saintly pontiff, to invite to his table twelve poor scholars.
Thomas was sometimes entrusted with the invitations, and the duty of bringing many of those who were mentioned to him by name.
All, having eaten and drank, returned rejoicing to the schools, giving thanks to God, and blessing their benefactor.
Participating in the good and charitable works of Florentius and his companions, 4 Kempis exclaims, 'When all the rest of the world is silent I cannot hold
"my peace; on the contrary, I should wish to sing "eternally the praises of the works of mercy of which "I was the witness for seven long years."
In order to portray with adequate clearness the manifest influence which Florentius exercised upon his disciple Thomas, it would be necessary to translate in full the life which the latter has written of his saintly patron.
This is impossible in the present sketch, so I must be contented with the few extracts already given, and pass on to relate some details of the other members of the congregation by whom 4 Kempis was surrounded, who aided largely in moulding his youthful mind and in leading it towards the exalted perfection it ultimately reached.
* Life of Florentius, chaps. xv., xvi.
} Ibid., chap. xvi.
THOMAS A KEMPIS.
I have already alluded to Arnold Wyron, and shall now record the story of his life in 4 Kempis' words.
"While the church of Deventer was adorned by "the presence of the Reverend Father Florentius, and "many scholars flocked there to prosecute their studies,
"there came from the confines of Holland a youth of "admirable dispositions, free from worldly guile, Arnold
"by name, the son of Wyron, a distinguished citizen "of Schoonhoven.
While yet in his father's house, "attending the public school, he followed not the ways
"of his companions during the hours of recreation, but "would withdraw to the church and pray before the "different altars, offering up his young heart to the "Lord who made him. These early marks of devotion
"were an unerring forecast of the greater grace im- "parted to him in his manhood; for through the "mercy of God he was preserved from all contamination
"of the flesh.
Having come, as I say, to Deventer, "where John Boehm was Rector of the school, he
"presented himself to Florentius with the object of "gaining admission to one of the houses of devout
"clerics, of whom a large number were then living in " different dwellings under the care of this most holy
"Father, following on the feast days his precepts and "counsel, and all the while labouring diligently at their
"studies at the appointed times.
"Florentius found Arnold most fervently devoted "to the service of God and free from all worldly
"thoughts, and received him into one of his houses, "where nearly twenty clerics were living in common,
THOMAS A KEMPIS.
"having but one fund, one table, one habit, and serving "God with the utmost devotion.
Among these were "three lay brothers, one of whom was procurator and "provided what was necessary for the community,
"another acted as cook, and the third as tailor.
From "that house in after-times some entered the order of "Canons Regular, some were promoted to the priest- "hood, spreading abroad the good fruit they had "gathered and stored up in Deventer.
" About the same time, by the advice and assistance "of Florentius, I entered that house, and for nearly a "year Arnold and I dwelt there together in close
"companionship, occupying the same small room and "the same bed.
There I learned to transcribe, to "read the Holy Scriptures, and to attend to all that "concerned our conduct and the spiritual works.
I "was instigated more and more to the contempt of "worldly matters by the sweet converse of the brothers,
"and the holy advice which Arnold gave me daily.
"Whatever I then earned by transcribing I handed "over to the common fund, and whatever I needed 'was supplied in the most paternal way by the far- "reaching charity of my well-beloved Father Florentius.
"JT witnessed many marks of devotion in Arnold, "who was most exemplary in the house and in the " schools, neither forward nor troublesome to any one,
"but pleasant and affable in all things.
At four in the "morning, at the sound of the bell, he rose at once, 'and on bended knees made.a short prayer and offered "to God his first utterances of the day.
He dressed
THOMAS A KEMPIS.
"immediately, and, not wishing to delay the others, "hastened to the appointed place for the recital of the "Matins of the Blessed Virgin Mary and of the Holy
"Cross.
He always desired to be one of the first at "Mass, and assisted thereat with reverence and "humility, on bended knees before the altar, in deep
"prayer and meditation until the very end.
He sought — "retired places where he could not be interrupted by "the crowd, and the more alone he was the more
"fervently he prayed.
He kept away from others lest "his devotion might be noticed.
He was careful not "to raise his voice, for in the secrecy of his prayers he "wished to open his heart to God alone.
Yet it was "not at all times possible for him to conceal himself, 'because a burning lamp will shine forth even against "the will.
"Tt happened sometimes that I succeeded in hiding "from his view and observing how he behaved while
"engaged in prayer.
His fervour so excited me "that I longed to feel the same devotion which "appeared to be habitual in him.
Nor is it to be "wondered at that he should be so devout in his "prayers, who, wheresoever he was, kept so close a "guard upon his heart and mouth.
In consequence "of the exceeding sweetness of his devotion, a joyous "sound might be heard in his throat, as if he had been
"tasting some delicate food; as in the words of the "Psalmist: 'Zhe high praises of God shall be in their
mouth.
THOMAS A KEMPIS.
Sitting in the school among the pupils, he heeded _ "not their youthful mirth.
While the teacher lectured "he wrote down the discourse upon his tablets; and "would afterwards go over it by himself, or with a " schoolfellow, avoiding all idle conversation.
He was "not taken up with what passed around him, but when "his lesson was mastered he read a page in Holy
"Writ, or prayed silently, or made ejaculations, seeking " God in all his studies.
If he lighted upon anything "worthy of notice he showed it to his companion, or "gave it to him to read; and thus by means of the "Sacred Volume and his pious conversation he drew
"many from frivolous and unprofitable ways.
On 'feast days he led many companions, whatever might "be their age or proficiency, to Florentius' house, to "hear the sermon, in the pleasing hope of promoting
"their conversion.
Nor was he disappointed in his 'expectation, for God permitted him to witness the "fruit of his exertions in the improved habits of both
"young and old.
His discourse and exhortation had "no reference to high subjects or to outward trans- "actions, but to real conversion to God and the 'correction of those living in the world.
He did "more good by the simplicity of his pious words than "by the niceties of the Latin language.*
"Having acquired sufficient knowledge in the "schools, he devoted himself wholly to spiritual studies,
"forgetting home, parents, and country for the sake "of the future life, and subjecting himself with ready
* Imitation of Christ, book i. chap.i,
THOMAS A KEMPIS.
"obedience to the discipline of the clerics, in accord- "ance with the praiseworthy regulations of the Mother
"House, as laid down in the first instance by the pious "Florentius.
He aimed not at acquiring much science, "but sought rather a good conscience * and purity of "heart, knowing that blessed are the clean of heart
"and most pleasing to God.
By-and-by he began to "entreat and beg fervently that he might be permitted "to spend the remainder of his life in the house of "Florentius, desiring nothing more than 'the com- "panionship of such devout and God-serving brethren,
"obedient to and guided by this most venerable "Father.
For at that time were still alive those "whom I have already mentioned, the beloved dis- "ciples and most devout pupils of Florentius—namely,
"Tubert, Henry, Gerard, Amilius, James, John Ketel, "and others, who in the beginning settled in that house,
"and, burning with the love of Christ, offered to the "world an example of the influence of His light.
The "well-beloved brother, Arnold, longed to be united "with these in their humble sanctity of life, persuaded
"that it would be happy for him to live the rest of "his days in holy celibacy with these disciples of "Florentius.
Although he was persistent in his re- " quest, the holy Master postponed granting it, in order
"to prove him the better, and said to him, 'Learn to "¢qwyite well, and there will be some hope'
Hearing "this, he applied himself with the utmost diligence to * Imitation of Christ, book i. chap. iii. ; also book ii. chap. vi.
(FOR. C.]
THOMAS A KEMPIS.
"acquire the art of writing, and frequently sought "instruction from an expert.
He said to me, 'How "*T wish I could write well in order the sooner to gain "*admisston to Florentius' house'
I hope that uf I "'conld do so I would try, by the grace of God, to "« subdue my passions.
1 was lost in admiration at his "good disposition and fervour; for he was using his
"utmost endeavour to do what Florentius wished.
"On my own part, I thought within myself, 'I too "<«should wish to learn to write if I could amend my
"life."
Arnold truly had a special grace from God "which directed him to every good work and rendered
" obedience an easy duty.
He endeavoured to cherish "that grace by holy exercises and constant prayers, "lest he should be accused of having received it in "vain.
Before he read or began to write he made a "short prayer, raising up his thoughts to God; and "in like manner when his work was ended he gave
"thanks.
On leaving the house or returning to his "room he would bend his knee before the figure of "our Saviour, and praying and bowing he would go
"to his avocations.
" At each hour when the bell rang, he said an 'Ave ""Maria, or some such prayer.
While he was still "attending school, if he found the door of the church "open he went in, if time permitted, before or after "class-hour, or at least he bowed towards the church.
"He was careful to carry out the good practices pointed "out by the elders, and to omit nothing knowingly.
"He was grateful for being admonished about small
THOMAS A KEMPIS
"matters, and strove earnestly to amend.
Whatever "direction he received from the Superior or his "Deputy, he looked upon as coming from God; and "forbore all discussion and inquiry regarding the "message; consequently he enjoyed great inward "peace, and was beloved by God and men, joyfully
"and readily carrying out, for the sake of the Lord, "the orders given to him.* "On the approach of great festivals he prepared
"himself with special devotion for Holy Communion.
" He used to say, '4 great feast ts at hand, let us make ""due preparation for the reception of the Lord;' or "again: 'This zs the feast of such a saint, let us earnestly
tmplore his intercession.'
'On one occasion, when one of the young men was "consulting Florentius regarding the sin of vanity and "its remedy, Arnold happened to pass near them.
"Florentius, pointing to him, said to the youth, ' What "<7s your opinion of this brother?
Ts he imbued wrth "vanity ?'
'I think not, said the youth.
'J too "* belzeve, replied Florentius, 'that what you say ts "* true,'
" Arnold's wish had been deferred for nearly a "year; he had been sufficiently tried, and the con- " stancy of his desire to be admitted to the brotherhood
"had been evidenced by his patient waiting, when "Florentius granted his request, and received him
"amongst the brothers.
To him this was indeed great * Imitation of Christ, book i. chap. ix.; also book iii. chap. xxiii.
Prat. |
THOMAS A KEMPIS.
"joy, and a motive for exceeding gratitude to the "Almighty.
As if he were newly converted and called "to a state of greater perfection, he applied himself
"to his duties with fervour and humility, and was to "others a pattern of virtue and ready obedience, re- "laxing in nowise from the pristine devotion and the "good practices pointed out to him by the older "brethren.
With his whole heart he followed the "rule, and by daily renewing his resolutions he "strengthened himself in virtue, according to the words
"of the Apostle: 'And be renewed in the spirit of "<your mind.* He put off all indolent habits.
He "was always ready to watch and pray, and most "diligent in copying; and in the spirit of piety and 'charity he most zealously remonstrated with the "negligent.
'His will in all things gave way to that of his 'Rector, whose deeds and words he meekly accepted
"as coming from Heaven, and thus, not only in his "youth, but even to the end of his life, he showed him- 'self submissive and obedient as a guileless child.
In 'dress, in speech, in conduct, he was humble and "reserved, always putting the most favourable con- "struction on what might seem in others either "eccentric or defective.
He sought the lowest place, "not through affectation but by choice.
Some are "weighed down -by humiliations, but he felt aggrieved "aif they were withheld.
With the brethren he was "cheerful yet moderate, he did not speak much, but _ * Eph. iv. 23.
THOMAS A KEMPIS.
gt "kept guard over his lips, and gave utterance only to "what would edify.
He much preferred to listen than "to teach.
He was zealous and faithful at his work, "and frequently rose during the night to assist the _ "brothers who laboured in the brewery.
Before the "hour appointed for transcribing he would prepare "the pens, that he might commence the more quickly
"and contribute better to the common profit.
He "thus strove to regulate all his actions, lest through "him others should suffer instead of being benefited.
"Tt was his constant object not to live upon the "labour of the Congregation, and hence he willingly
"undertook the common outdoor works.
Inasmuch "as he could earn but little by transcribing, he had "recourse to his father, who sent a yearly contribution.
"On the death of his parents, he had resolved to make 'over to the brotherhood the inheritance to which he
"was entitled, but death prevented his carrying out "this intention.
Having determined to go home, to "make arrangements concerning his property, he "reached Zutphen, where the brothers were then "residing, and shortly after the feast of Saints Philip
"and James he fell ill, His journey was therefore "arrested, lest at the hour of death he should be "farther away from the Congregation.
" Although he felt himself getting worse, he did "not keep his bed, and on the feast of Saint Wyron,
" Bishop, the very day before his death, he made up "his bed, and on the following day, the feast of Saint
" Gengulph, Martyr, having settled his affairs, about the
THOMAS A KEMPIS.
"hour of vespers he received the Holy Viaticum and "was anointed.
Towards evening, finding himself "very weak, he asked that the brothers should come to "him, and recommended himself earnestly to their "prayers.
He begged of them to send word of his "death to a holy virgin in Schiedam, Lydewige by "name, of whose long suffering many wonderful things
"were related, whom he had visited on one occasion "when he was in Holland, and who had promised to "pray for him.
Having spoken thus he lay, collected "in mind, until the tenth hour of the fading day.
In "this his last hour he showed no regret, but declared "that he was ready, and gave up the ghost seemingly
"without much pain inpresence of the brethren, who "were praying devoutly for him.
He had _ been "associated with the brotherhood from his youth asa "true worshipper of God and a devout lover of Christ,
"and had spent thirty-one years in the Congregation "in the humble condition of Cleric.
This sweet lov- "able brother died in the year 1430, on the oth day "of May, in the city of Zutphen, in the province of " Guelderland, and was buried in the cemetery of the " Blessed Virgin Mary on the east side of the church."
I must not here omit an account, imperfect though it must be, of some others of the saintly brethren at Deventer, whose lives are recorded by Thomas &
Kempis. I shall be as brief as possible, only regretting that the limits of this sketch prevent me from translating our author's words in full, as I have done in the instance of Arnold:van Schoonhoven.
THOMAS A KEMPIS.
John Gronde, a holy priest, a native of Twenthia, was renowned in Holland for his eloquence and for the purity of his life. At the earnest request of Gerard
Groot he came from Amsterdam to Deventer, where he resided in the house of Florentius, and there, with the other brothers, followed the rule of the Congregation of Common
Life.
He preached constantly at Deventer, likewise at Zwolle, where crowds flocked to hear him.
He was noted as a most enlightened confessor, and in that capacity visited the sisters of the Congregation at Zwolle, and also the brothers at Mount St.
Agnes, strenuously exhorting them to follow our Lord with true humility.
His life was extremely mortified, and zeal for the salvation of souls was his one absorbing thought.
He died in the year 1392, and was buried in the Church of our Blessed Lady at Deventer, in the same tomb with Gerard Groot.
Lubert Berner was the son of a merchant of high position in Zwolle, and received an excellent education at Prague, where he earned distinction by his scholarship.
Resolved to enter the service of God, he came to Deventer and placed himself under the guidance of Florentius, giving to him his entire fortune.
With this money Florentius built a new house for the Congregation of Clerics, in the year 1391, the same year in which Lubert entered the priesthood.
From the moment of his ordination the one aim of this holy man was to be a worthy minister of Christ.
THOMAS A KEMPIS.
The great sanctity of his life earned for him universal esteem, and made him the trusted friend of his companions in religion—Amilius van Buren, Henry Brune,
John Ketel, and many others.
He was especially skilled in caligraphy, and a Kempis relates an anecdote which not improbably has reference to himself.*
He tells us how a certain young man once asked Lubert for a sample of writing to copy, and received the following encouraging reply: " You well
"make good progress in this art, for you have long and " flexible fingers." " By the grace of God," adds Thomas,
"his prophecy is fulfilled.'
The good priest, wishing to combine spiritual advice with his teaching, took for the subject of his text the words of our Lord, which he traced in bold letters:
" Zake up My yoke upon you, "and learn of Me, because [ am meck, and humble of "heart ; and you shall find rest to your souls.
For My "yoke is sweet and My burden light." F I have already alluded to the spiritual exercises of Lubert Berner, which follow his life as written by a Kempis.
He died in the year 1398, of the plague which then raged at Deventer, and was buried in the cemetery of St. Lebuin's Church.
John Brinkerink, of Zutphen, was a well-beloved disciple of Gerard Groot, and frequently accompanied him when he went to preach in various places.
Being ordained, by the providence of God he succeeded Gronde as spiritual Director of the Sisters, and * See Appendix B, t Matt. xi. 29, 30.
THOMAS A KEMPIS.
filled that office with great zeal and discretion for the space of twenty years.
Under his direction the number of Sisters increased, and among the new houses founded by him there was one where the Community observed the rule of enclosure.
He was an eloquent preacher, and, like Groot, boldly denounced the vices of the age.
After a virtuous life, spent entirely in the service of God, he passed to his reward in the year 1419, and his body was interred in the Monastery at Diepenvene, near to Deventer.
Henry Brune was born in Leyden, and belonged to a family of good standing.
At an early age he left the world to enter the service of God, and came to dwell in the house of Florentius, where his humility, obedience, and charity gave universal edification.
It is related that one day while he was celebrating mass, a pious person, who laboured grievously under a dreadful temptation against faith, happening to be present, beheld in Brune's hands, at the moment of the Elevation, the Divine Child distinctly present, and from that moment was delivered from his affliction.
The sweet amiability and purity of Brune's life, together with his extraordinary zeal for the salvation of souls, caused him to be held in warm affection by all who knew him.
A Kempis relates a touching story to illustrate his charity towards others :—One day when he was setting forth with the brothers for Arnheim, to gain an indulgence, some one asked him,
THOMAS A KEMPIS.
" For what wouldst thou give thine indulgence?"
"IL "would willingly relinquish it," said he, " for grace to "win to repentance every sinner to whom L preach."
This holy priest died in 1429 of the plague, at Zutphen, in the forty-fourth year of his sacred ministry, and was buried in the cemetery of St. Walburga in that city.
Gerard of Zutphen was remarkable for his holy life, deep study, and profound knowledge of the Sacred
Scriptures and Fathers of the Church.
Having come in his youth to Deventer to attend the schools, he made the acquaintance of Florentius, and through sincere attachment to him was led to abandon the world to live for God alone.
By profound humility, assiduous prayer, and meditation, he attained the highest perfection of the interior life.
Much of his time was devoted to study and the care of the library, the remainder to guiding those who came in large numbers to consult him about their spiritual difficulties.
He was the author of several treatises on ascetical subjects,* and enjoyed the special confidence of Florentius, Lubert Berner, Amilius van Buren, and others.
Returning from a journey, he stopped at Windesheim to pass the night, and there fell sick and died most peacefully, in 1398, aged thirty-one years.
* I have seen a copy of his works in the hands of the Rev.
Pastoor Roelofs at Zwolle.
'Two of his treatises are published in the "Maxima Bibliotheca Veterum Patrum," by De la Bigne.
, Lyons :
1677, vol. Xxvl. p. 234,
THOMAS A KEMPIS.
His body was interred, with honour, at the entrance of the Church of Windesheim.
Amilius van Buren, of whom we shall now say a few words, was the immediate successor of Florentius
Radewyn, and consequently second Superior of the Congregation of Common Life at Deventer.
Born of noble parentage, in the province of Guelderland, he came quite young to Deventer to pursue his studies.
Gifted with subtle intellect and great industry, he made rapid progress, and would certainly have achieved a distinguished career had he not abandoned the world and all things therein, to follow in humility the footsteps of our Lord.
Florentius loved him dearly, trusted him implicitly, and on his death-bed confided to him the charge of the new Community.
Humility and charity were his leading characteristics, and it was only through obedience that he, who always sought the humblest offices, was induced to obey the wishes of the dying Florentius.
A Kempis tells us of Amilius' visit to Mount St.
Agnes, and of the edification he gave there.
He adds a touching account of his death,* and also of his exhortation on the subject of charity.— Amilius died at Deventer in 1404, and was buried in the cemetery oot, Lebuin.
James of Viana was a man of remarkable force * Chronicle of Mount St. Agnes, p. 164.
+ Life of Amilius Burensis.
Thomas 4 Kempis, vol. 11.
THOMAS A KEMPIS.
and solidity of character, filled with humility, compunction, and interior light.
He constantly subjected himself to the strictest examination of conscience, and sighed and wept over his smallest defects.
Obedience was with him a duty so exacting that he observed it alike towards the lowliest and the highest.
He was timid about advising others, not deeming himself worthy of such an office, but was ever ready to console those in affliction.
"Remember," said he to a young brother in distress, "the words of the "Psalmist, ' According to the multitude of my sorrows
"on my heart, Thy comforts have given joy to my esau.
It was with the greatest difficulty that he consented to accept the priesthood, and only when compelled by obedience to Florentius.
His idea of happiness in religious life was that each one should be truly humble and consider himself the very least of all, for to such only is the cloister a veritable paradise.
James of Viana was an expert copyist, and devoted much time to that work and to the care of books.
So austere was he to himself that Florentius was frequently obliged to restrain his ardour in mortification.
After a life adorned by a multitude of good works, he fell sick, and died in the year 1400.
His remains were interred in the cemetery of St. Lebuin.
John Ketel, otherwise Kessel, or Cacabus, is the last of the brothers of Deventer whose lives have been
* Psalm xciii. 19.
VRE CAINE MARY FELLER
PeAVERR CRT
RANE
THOMAS A KEMPIS.
immortalized by the pen of Thomas 4 Kempis.
There is scarcely amongst all a more remarkable or edifying history than that of this holy man, who, renouncing the world, amidst brilliant successes, devoted himself to the humble office of cook to the brethren at Deventer.
A Kempis knew him intimately, and records his life in words of loving tenderness.
John Ketel was born in the city of Duseborch, near Wessel, on the Rhine.
He lived at Dordrecht, and was engaged in mercantile pursuits.
However, amidst his prosperity, the still small voice of conscience called him from the world to enter the special service of God.
At first he intended to aspire to the priesthood, and in anticipation purchased gorgeous vestments for the holy office.
By-and-by an extraordinary grace was accorded him, enabling him through humility to renounce the desire of taking holy orders, and to devote himself to the duty of cooking for the brothers in the house of Florentius.
His special favourites amongst the Saints were St. Alexis, St. Francis of Assisi, and St. Elizabeth of Hungary—all ardent votaries of holy poverty.
In the lowly office he had chosen he spent the remainder of his life, full of piety, humility, and charity to the poor, the edification of all, and a wondrous illustration of the grace of God.
He died in 1398, and was buried near many of the brethren, in the cemetery of St. Lebuin.
It was of him that Vos van Huesden said, " Would that I might die with such a "man, and tn such dispositions."
His saintly life, as told by 4 Kempis, is too lengthy for reproduction here.
THOMAS A KEMPIS.
This work, together with his spiritual exercises, will repay careful perusal.
Such were the men by whom a Kempis was surrounded while a student in Deventer, and it is easy to perceive in every page of his loving memoirs of their lives the power which their good example exercised upon him.
It is not, then, surprising that he, so keenly appreciative of all that was elevated and holy, should yearn to devote himself to the life he painted in such glowing colours.
This desire seems to have been greatly excited by a dream which he relates, and of which he was probably the subject, although he does not expressly say so.
He tells it in these words— "A certain 'devotus' amongst the disciples of "Florentius had during the night a vision, which at "first caused him vivid terror, but ended by filling his
"heart with a marvellous joy.
It appeared to him "that a fearful storm, coming from the north, devas- "tated the earth; the end of all things appeared at "hand.
Seized with fright, the young man sought for "some safe place where he might conceal himself for "protection.
Just then he saw in the heavens the "image of the Cross and the crucified Christ, and from "it shone forth rays of light which illumined the whole
"universe.
As this image appeared in the sky the "tempest subsided.
Meantime the Cross moved in "the direction of the home of Florentius, the habitation
"of those who in real truth adored it and for its sake '"contemned the world.
As' for this house, it shook,
THOMAS A KEMPIS.
IoI "tore itself from its very foundations, and leaned "towards the Crucifix, as though to repose in adora-'
"tion before it.
The Cross still advanced and "proceeded to fix itself upon the wall opposite the "entrance.
At this moment the youth stretched out "his hands in supplication, calling on the Saviour for "protection against the terrors of the last judgment.
"Suddenly an unseen power raised him up and stationed "him in the porch, as though to place him in safety
"under the protection of the crucified God.
"Enchanted to find himself all at once out of "danger, the youth was so transported with joy that "he awakened from sleep, and thanked God for having
"in so clear a manner revealed to him the virtues of "this good brotherhood.
From that hour he resolved "to become one of them in order to study more and "more their life hidden in Jesus Christ." *
In the year 1399 Thomas was already twenty years of age, and had spent seven at Deventer under the guidance of Florentius and in companionship with his disciples.
Now, as he himself tells us, he betook himself to the monastery of Mount St. Agnes, near Zwolle, where his brother John was Prior, and earnestly besought admission.
This was the year preceding the death of Florentius, and we have reason to believe that this step was taken by his advice and under his direction.= ~ Certain it is that he was admitted, and there com- * Life of Florentius, chap. xxi.
See Appendix B.
+ Chronicle of Mount St. Agnes, p. 137.
THOMAS A KEMPIS.
menced the long career of religious life which ended only with his death in 1471.
There is some uncertainty as to the exact time in 1399 when Thomas entered Mount St. Agnes.
We know from himself that it was either in May or September.
He tells us how on his way to the monastery he went to Zwolle to gain the indulgence offered by Pope Boniface the Ninth to all who contributed towards the building of the Church of St. Michael in that city, and as the days fixed for the indulgence were the Feast of the Finding of the Holy Cross and the Feast of St. Michael (in May and September respectively), we know that it must have been about either of these dates he entered.*
We may imagine the joy with which the brothers met on this touching occasion, realizing the words with which Thomas opens his first sermon to the Novices:
" Behold how good and how pleasant rt ts for brethren "to dwell together in unity." F The holy youth had now accomplished his tears desire.
Already he is amongst the Congregation whose members had so profoundly edified him.
He has bidden adieu to the world and all its empty passing glories.
He has heard and obeyed the words of our Divine Lord: "/f any man will come after Me, let him
"deny himself, and take up his cross, and follow Me." t Having traced the career of Thomas from his childhood in Kempen to his arrival and education at Deventer, I come to a very trying portion of my task.
Chronicle of Mount St. Agnes, chap. viii. t Psalm cxxxil. 1.
} Matt. xvi. 24.
THOMAS A KEMPIS.
Any one who has closely studied 4 Kempis' life, from the time when he entered Mount St. Agnes until his death over seventy years later, will understand the difficulties which beset the biographer whose space is limited.
Barren of exciting incident as that long career undoubtedly is, it embodies, nevertheless, a marvellous story of spiritual vocation, temptation, struggle, victory, and glory.
The real life of A Kempis is not to be found in the trite words of his historians.
It can only be realized in the study of his voluminous and beautiful works.
To follow in detail the mental processes which carried him, step by step, to the heights of mystic spirituality would fill volumes, and need the reproduction of many of his writings.
Such a design is at present out of the question.
We can only touch, here and there, upon salient landmarks to illustrate his progress.
Thomas, entering Mount St. Agnes in 1399, was, as he tells us, invested as a member of the Order in 1406.* According to the continuator of the Chronzcle of Mount St. Agnes, he was ordained seven years later, in his thirty-third year.T It is quite possible, with a little labour, to trace
& Kempis' spiritual progress in his works.
The difficulty lies in selecting illustrations from the boundless field of choice.
The earlier stages are pictured in * Chronicle of Mount St. Agnes, chap. x.
Chronicle of Mount St. Agnes, chap. xxix., portion subsequent to the death of Thomas 4 Kempis, p. 137.
THOMAS A KEMPYIS.
The Soliloquy of the Soul, its later development, when he had entered the priesthood, appears in the Fourth
Book of Zhe Imitation of Christ; and his final ascent into the realms of mysticism is manifested in the opening chapters of his almost unknown essay on The Elevation of the Mind.* I hesitate to attempt an exposition of these mental phases through which 4 Kempis evidently passed, both on account of the time it would occupy, its small interest for the general reader, and last, not least, the difficulty of the task; yet I cannot resist the temptation to show briefly how obvious these stages are.
To begin, I shali make a few extracts from Zhe Soliloguy of the Soul, from chapter xv. to the end, with a view to illustrate the phases of vocation, temptation and struggle, victory, and thanksgiving :—
"Behold, He my bridegroom, my most beloved, "my Lord Jesus Christ, the lover of holy souls, not "being able to cease from loving, attracted me, a poor
"miserable creature, to Himself; and even when I "existed not He gave me life, understanding, and the " enjoyment of this common light.
He moreover con- "ferred upon me the power to be born again through "the grace of baptism, and clothed me with the glory
"of His merits.
"After this, when I had deformed myself with ''many sins, and thus had become unfit to render Him
"love for love, He looked not on my defilement, but 'into the bosom of His own mercies.
For He called * Works of Thomas & Kempis, vol. ii.
THOMAS A KEMPIS.
TOs "me by His grace when I was wandering farther "and farther away; not suffering me to perish in "the world.
Then He provided me with a haven "wherein to rest awhile, so longas I am to live in this
"frail body.
% % % % "Moreover, He was not wanting to me in my "divers necessities ; and He helped me especially in "the first temptations and assaults of my enemy.
"Frequently also hath He instructed me with useful "discourses, confirming me in His word.
And as "new plantations are watered with showers, so likewise " He bedewed me with internal consolations ; lest the "virtue which was commenced in me should become dry:
" And He said to me:
'If thou shalt be willing and " «hear Me, then shalt thou see every good thing.
If "<«thou shalt do the things that I bid thee, then shalt " «thou be My best beloved.
If thou shalt choose Me, "¢and love Me above all things, then shall there be "¢oranted to thee from the Father all whatsoever
"thou askest.
But if thou leavest Me, then all shall "be to thee a stumbling-block, and I will set My
"anger against thee.
And when thou seekest after "another to love, he shall not long please thee, but "be turned against thee in weariness and bitterness,
"because I alone am the Salvation and Life of the soul,'
"Then I turned unto Him who had done so much "for me, and shaking off the dust of earthly affection,
THOMAS A KEMPIS.
"T resolved in my heart to live the rest of my life "wholly in Him, since nothing is better than He, nor "is there any method more salutary than His.
% % % * % "For He knew what was expedient for His new "plantation, and of what benefit this tenderness of His
"might prove hereafter to me, principally in the time "of my probation which was at hand; that hence I "might easily recollect what great things He had done
"in the beginning for my soul; and therefore that I "might not faint in the coming battle.
Neither did " He as yet make known to me what and how much I "should suffer in His service, but, considering the "weakness of the tender shrub, He sometimes mingled
'sadness with joy that so I might become strong and "able to endure.
" Afterwards He led me about, and taught me, and "carried me on His shoulders.
He brought me through "the pastures of His holy writings, and armed me "with strength against the treachery of the devil.
"He showed to me the patterns of all virtues, the holy '"Patriarchs and Prophets, together with the glorious
"lights of the New Testament.
He led me through "the desert and tabernacles of Egypt, where the great "Order of Anchorites and Cenobites first flourished
"and increased, and by their example proved that the "yoke of the Lord is sweet and His life to be imi- "tated, and that the broad way of the world is bitter
"and deceitful.
He taught me, as a mother teacheth "her child, breaking for me the spiritual shells, and
THOMAS A KEMPIS.
" putting into my mouth the kernels, because they were "sweet to feed upon.
"He dealt with me therefore, not according as I "deserved, but according to the immeasurable con- '"descension of His good will towards me, as in all
"things did seem meet to charity and to His infinite " goodness," * * % * * * * " But, that a trial of my love might be made, to "discover how true it was, how strong and loyal, it
"was necessary that temptation should open and dis- "close this.
Now I could not be tempted or tried but "as He should permit, hiding Himself a little.
And "because temptation is wont to be very useful for "purification of the interior man, as likewise to the "fructification of virtues in more abundant measure,
" and to the clearer perception of spiritual gifts, it was "permitted to the tempter to lay hold on me.
And so "he began to exercise me.
How mightily and how "frequently I was tossed by him hither and thither, "my God and my Lord, from Whom no secret is hid,
"most clearly knoweth; Who was a witness of all "that passed in my heart, and to this moment be- "holdeth me and knoweth that I am nothing but a "frail earthen vessel.
" Unless, therefore, He had come to my assistance "when I was so anxiously distressed that I could * Soliloquy of the Soul, chap. xv., Thomas & Kempis, vol. ii.
THOMAS A KEMPIS.
"hardly believe it was possible for me to live, my soul "must have gone down into hell." * * * %# # # %# "<«Verily I am a hidden God, and in a thousand
"ways manifest Myself to those who love Me.
"Moreover, I speak also these things to the loving "soul.
I will hide My face from her for_a little "« while, I will leave her for a moment that I may see
"whether she loveth Me purely.
It is a great thing "to love purely; because this is to love Me, not for "«her own sake, nor for the sake of any temporal
"profit or spiritual comfort, but for My sake, and "herself for the love of Me and not for anything she
""can hope for from Me!
% * * # % "« But to love and praise Me while thou receivest "'only benefits, what great thing is that?
Even "sinners do the same.
They often praise Me when ""they receive what they unrighteously desire.
But "praise is not comely in the mouth of a sinner.
He " "therefore that loveth Me for the sake of benefit or "consolation, what doth he more than the covetous
"* worldling ?
much art thou given to consolation, and " "therefore I have a mind to prove thee and to bend
""thee to the other side, that thou mayest experience "what thou art able to suffer, lest thou seem to thyself innocent and holy.
I will send upon thee coe * Soliloquy of the Soul, chap. xvi.
THOMAS A KEMPIS.
""tribulation and wrath and indignation; and I will "<let loose evil angels upon thee, some whereof shall
""take away from thee such things as are thine, and "others shall deny thee such things as thou needest.
all these and in greater than these thou shalt ""De tried, like a mighty champion. I will retire, yet "«T will not dismiss thee before I have examined thee
whether thou wilt bless Me only to My "*face.
But if indeed thou lovest Me with all thy "<"heart, and shalt always and upon every occasion
My name, then it is fit that thou henceforward " "be called My spouse, and be admitted to My secret
"« chamber.
Knowest thou not that riches gotten with labour "'are held fast with more earnestness?
To whom "is rest so desirable as to the wearied traveller?
To "whom is love so pleasant as to the lover who en- ""dureth the sorrow of restraint?
Is not a treasure "lost and found again twice dearer than before ?'" * %# * * %* * * " Tarry not therefore here, my soul, for this is not "the place of thy rest; but go thou on still forward,
"and ascend unto Him that made thee, for He hath "already sent messengers, and inviteth thee to come.
"O thou Medicine of the sorrowful, thou bright "Lamp of all who seek and wander.
Do Thou for * Soliloquy of the Soul, chap. xvi.
THOMAS A KEMPIS.
"ever shine upon me; do Thou prepare Thee a "mansion in me, till the everlasting light break forth
"Study therefore, O faithful soul, so to present "thyself to Christ, the Heavenly Bridegroom, that "thou mayest always be found worthy of His grace
"and consolation ; for in Him thou shalt find sufficient "to comfort thee most amply in all anxiety.
% # st % % * "© that I could but sufficiently declare and unfold "Him unto thee!
How willingly would I doit!
But "what is unutterable can never be expressed, and, in "like manner, what is inconceivable can never be "grasped by thought or word.
Therefore, do thou "meditate, as a man, upon thy Creator, consoling "thyself with the remembrance of His sweetness, until
"He show thee the presence of His countenance in "His Heavenly Kingdom." * Having traced the workings of 4 Kempis' mind through the stages of vocation, trial, and triumph, let us see how he bursts out into fervent thanks to God for having drawn him from the world to embrace a religious life.
Alluding thereto, he says— " Considering all this, St. Paul exhorts his disciples
"that they be not ungrateful for so great a benefit ; "but that, being mindful of the Heavenly grace, they
"may study to return praises worthy of so high a "calling: 'For see your vocation, brethren, that there
* Soliloquy of the Soul, chap. xix.
THOMAS A KEMPIS.
III "ee are not many wise according to the flesh, not many mighty, not many noble.
But the foolish things of the ""world hath God chosen, that He may confound the oe ""qwise; and the weak things of the world hath God
"" chosen, that Fle may confound the strong. * "These things I now consider with respect to "myself, who being unprofitable and contemptible to "this world, am, through Thy holy call, snatched out
"of its wreck, and translated into Thy holy fellowship "that I may serve Thee.
And that I might not fall "back again, I did freely and of my own will bind "myself by a vow; which I ascribe, not to my merits,
"but solely to Thy Providence.
"For this I offer unto Thee all possible praise and "blessing ; in that Thou hast been pleased to call me
"by Thy grace, giving me at the same time the good "will to follow Thee and cast from me the load of my
"transgressions.
For Thou hast brought me under "Thy easy yoke, softening my mind by the unction of "Thy Spirit, which the world knoweth not, neither
"'seeth, nor understandeth.
Oh, merciful God, preserve "me in this good will, and increase in me more and "more the gifts of Thy grace so long as I am in the "light of the living.
This vocation I feel within "myself to be a special gift not accorded to all, but "only to those for whom it is prepared by the Father.
"Therefore I am bound to render Thee high "praises for so great a benefit; and oh that I might
* a) Cor. 1; 26, 27.
THOMAS A KEMPIS.
"worthily respond in word and deed all the days of "my life.
And I beseech Thee that for due thanks "Thou wouldst be pleased to accept my poor en- "deavours with which I desire to serve Thee, as lying
"under the deepest obligations to do so.
And grant "that the bounden duty of my service may radically "proceed from and finally tend to Thy good pleasure
"and honour ; and that my heart may never be turned "aside from the love of Thee; but that my soul and "body may together vigorously increase and persevere
"in Thy most holy service as long as there is breath "within me or that I enjoy my senses or can remember
"Thee.
May Thy praise never depart from my "mouth, nor the abundance of Thy benefits from "my heart.
And if Thy servant should come to live "many, many years, may he never therefore be luke- "warm or deterred from following Thee in humility
"and subjection ; for I will as devoutly and willingly "serve Thee in all times as the very first day and "hour when my heart was touched and strengthened
"by Thee, that I might follow my God with a pure "and entire will.
"Nor shall any infirmity or adversity be able by "its intervention to hinder this my purpose; but, as "T now feel and in Thy hearing, my God, at this
"moment do propose, so by Thy aid I desire to fulfil "what I have promised.
But if, nevertheless, through "any frailty or infirmity, this resolution should happen
"to be shaken (since there is no man on earth so "righteous as to live and never sin), yet I will not
THOMAS A KEMPIS.
J "despond nor abandon Thee, but at once I will bow "the knees of my heart with deep contrition and tears,
"offering up to Thee my sad and wounded conscience, "that Thou by the medicine of Thy grace mayest heal
"it, and bind up more strongly my purpose than it "ever was fixed before.
I will never repent me of "my good enterprise; but rather I will give thanks "for this which Thou hast once deemed me worthy
"of—namely, that I did willingly consent to fight for "ever beneath Thy banner." * Having glanced at a Kempis' account of his early progress in the spiritual life, let us now see what he tells us of the priestly state, in Ze [mztation of Christ -—
'Cie VOICE*OR THE BELOVED,
"Tf thou hadst the purity of an angel, and the "holiness of Saint John the Baptist, thou wouldst not "be worthy to receive or handle this sacrament.
"For this is not due to any merits of men, that a "man should consecrate and handle the sacrament of "Christ, and receive for his food the bread of angels.
"Lofty is the ministry, and great the dignity of "priests, to whom that is given which hath not been
"éranted to angels.
"For priests alone, duly ordained in the Church, "have power to celebrate and consecrate the body of " Christ.
" The priest indeed is the minister of God, using * Soliloquy of the Soul, chap. xxv.
THOMAS A KEMPIS.
"the word of God at the bidding and appointment of "God; but God Himself is there the principal author and "the invisible worker, to Whom is subject all that He
"wills, and to Whose command everything is obedient.
"Thou must therefore rather trust God the Al- "mighty in this most excellent sacrament than thine
"own sense or any visible sign; and therefore thou "art to draw near to this work with fear and reverence.
"Take heed to thyself, and see whose ministry "hath been delivered to thee by the laying on of the "hands of the bishop.
"Lo, thou hast been made a priest, and conse- "crated that thou mightest celebrate! see now that 'at fitting time thou faithfully and devoutly offer up
"sacrifice to God, and that thou show thyself to be "blameless.
" Thou hast not lightened thy burden, but art now "tied fast with a stricter band of discipline, and art
"bound to a greater perfection of sanctity.
"A priest ought to be adorned with all virtues, and "to give the example of a good life to others.
" His conversation should not be with the vulgar "and common ways of men, but with the angels in "heaven, or with perfect men upon earth.
" A priest clad in his sacred vestments holds the "place of Christ, to pray to God for himself and for "all the people in a suppliant and humble manner.
" He bears before and behind the sign of his Lord's
THOMAS A KEMPIS.
IIs "cross, that he may always remember the passion of " Christ.
" He bears the cross before him on his chasuble, "that he may diligently behold the footsteps of Christ
"and fervently endeavour to follow him.
" He is marked with the cross behind, that he may "meekly suffer for God whatsoever adversities may
"befall him from others.
"He wears the cross before him, that he may "Dbewail his own sins; and behind him, that he may
"through compassion lament the sins of others, and "know that he is appointed to stand between God
"and the sinner; and not be slothful in prayer, and "the holy oblation, until it is granted him to obtain
"grace and mercy.
"When the priest celebrateth, he honoureth God, "he rejoiceth the angels, he edifieth the Church, he
"helpeth the living, he obtaineth rest for the dead, and "maketh himself partaker of all good things." *
Finally, let us ponder over 4 Kempis' ascent to the heights of mysticism, in his essay on Zhe Elevation of the Mind.
1 will take the second chapter, which is— SA ie al au Si Re
"THAT THE SOUL MAY BE DELIVERED FROM THE BURDEN
"OF THE BODY, AND ALL THE IMAGINATIONS THEREOF.
"TI, I beseech Thee, O my God, I conjure Thee "from the bottom of my heart, to deliver me.
Eman- * Imitation of Christ, book iy., chap. v.
THOMAS A KEMPIS.
"cipate my distracted captive soul—snatch it, I beseech " Thee, from all the concupiscences of the world and "imaginations of the flesh, that, by the help of en- "lightened reason, I may find Thee in myself, Who "hast moulded me to Thy precious and incorruptible
"likeness.
"For, in no creature of this world doth the beauty "and likeness of Thy wisdom shine forth as in the "soul of man, which Thou hast made capable of "knowing Thee, and hast so admirably placed, by the '" power of reason, above all created beings.
"Elevate, then, my mind above all earthly things, "and purify the affections of my heart.
"Renew me according to the interior man, remodel "Thy image by the sevenfold grace of the Holy
"Ghost ; that image which Thou hast created immortal, "invisible, and incorporeal, capable of all virtues, fit to "comprehend eternal truth, to understand itself, to use
"its reason, surpassing the brute creation, dignified far "above all sensible and visible things, and formed, in "a word, to Thy very image and likeness.
"Root out and drive far away from me all that "could stain or darken Thine image, lest it become
"unworthy in Thy sight or offend the eye of Thy "majesty.
"Vouchsafe by Thy love to give form to this 'precious and most noble image of Thyself, to en- "lighten it with understanding and visit it unceasingly,
"forasmuch as Thou beholdest it with unimpeded "clearness and dost preserve it in existence.
THOMAS A KEMPIS,
"Remember by what an unfathomable wisdom "Thou hast first created it from nothing, but not for "nothing ; by what grand and holy purchase Thou
"hast again ransomed it from the slavery of sin; and "permit not that a creature of such worth be ever
"stained by mortal transgression, but defend it from "all evil, and enrich it with grace.
"Multiply in it the gifts of Thy bounty, and let "that strength which it lacks by the taint of corrupted
"nature, descend upon it through the gift of Thy Perace.
"TI. O Thou who art the Truth, my God of mercy, "grant me to behold Thee without the idea of bodily
"form—without imagined appearance—without any "created light.
Grant me to behold Thee by the "intelligence of a pure mind,—Thou who hast pro- "mised to show Thyself to the clean of heart.
"Thou hast said:
' Blessed are the clean of heart ; "* for they shall see God.' * " Sublime and mighty promise, fitting for pure and "enlightened souls, who, abandoning all things of earth,
"and raising themselves above what is corporeal, merit "by Thy just judgment to contemplate the light of "Eternal Truth: and who, in proportion as they recede
"from created light and the influence of created things, "are rapt above themselves into the sanctuary of divine
Erith:
" Oh, what a view—what a pure intuition !—How * Matt. v. 8.
THOMAS A KEMPIS.
"blessed the eye with which God, the Truth, is beheld 'without images and corporeal similitudes.
" Needful it is that the heart be untrammelled, and "cleansed from all inordinate affections.
" Needful, too, it is that the mind be free from all "turmoil and imaginations of bodily surroundings, if it
"is to comprehend something of the eternal boundless "light which illumineth the entire world.
"Grant me, O Lord, that 'zz Thy light [ may see "<«the light. * Not the light of heaven or of earth, of "angels or of men, but the eternal light, uncreated,
"immense, ineffable, incomprehensible, superessential, "and unchangeable.
"III. O how grievous to me is the burden of my "body. How weighty '¢he law of sen in my members, F
"which impedeth and draggeth me back from seeing "the light of heaven, the face of God's glory, from "the taste of eternal happiness, and from access to "the heavenly hosts who are surrounded and filled
"with everlasting joy.
; "Grant,.
I beseech Thee, O (Lord) ¢grapenan "heavenly blessing to me Thy servant in this brief
"space of time, who as yet am not worthy to drink "from that fountain overflowing with living waters
springing up into life everlasting. t "Come unto me, O most merciful Jesus, come
"frequently ; inflame me with Thy love; that I may "learn to despise all creatures and all things here
* Psalm xxxy. Io. ft Rom. vii. 23. t John iv. 14.
THOMAS A KEMPIS.
I19 "below, and simply to seek Thee alone, the eternal, "uncreated Good, and to love Thee in true earnest,
"above all things, for Thine own sake."
Such is the brief outline which the narrow limits of this sketch allow me to offer as a specimen of the spiritual aspect of 4 Kempis' life.
If space permitted, I should wish to tarry over this theme, to show by many illustrations how completely and with what versatility he has measured the heights of spiritual elevation, fathomed the depths of human feeling, and indicated the way to perfection.
I might point out his study of the virtues of poverty, humility, and patience, as taught in "The Three Tabernacles
;" likewise his spiritual exercises, his ideas of true compunction, of solitude and silence, of mortification of self, of a good and peaceful life, his instruction of youth, and of the novices and brethren under his guidance.
All these topics and many others are exhaustively discussed in the second volume of his works; but it is impossible to enter upon them now, and I must return to the story of his life.
As we have already seen, Thomas, having finished his earlier studies at Deventer, entered Mount St.
Agnes in 1399.
Six years later he received the habit, and in 1413 was ordained priest, being then in his thirty-third year.* Many circumstances point to the years immediately preceding and following his ordination as the time
Chronicle of Mount St. Agnes, chap. xxix., p. 137.
THOMAS A KEMPIS.
when he put together the wondrous book of The /iatation of Christ.
Later we shall return to this subject.
It would scarcely repay the reader were I to reproduce at any length the Chronicle of Mount St. Agnes, detailing the early struggles and poverty of the new monastery,* the subsequent increase of its resources and members, their edifying lives and deaths, the indomitable courage and perseverance of its first Prior,
John 4 Kempis,f and of his successors, William Vornken, Theodoric Clive, and others, who brought the Institution to completion and prosperity.
I must even omit all account of the generous assistance given in 'the hour of need by earnest friends, such as Everard
Fza, the skilled physician to whom a Kempis attributes his rescue from a dangerous illness.
Yet his was a wondrous and touching story.
Sceptic in faith, he came one day through curiosity to hear Groot preach in Deventer.
Smitten by the words of the great missionary, he "who came to scoff remained to pray," and, mastered by the influence of the gifted evangelist, entered religion; and after a life devoted to the service of God and his neighbour, as pastor at Almelo, died in the odour of sanctity in 1404.
John Cele, rector of the schools at Zwolle, the companion of Groot's visit to Ruysbroeck, was another of Thomas' friends over whose career I would gladly linger,g but I must not tarry.
Perhaps some who may * Chronicle of Mount St. Agnes, chaps. iii, iv.
+ Ibid., chaps. viii.—xx. t Ibid., pp. 15, 160.
§ Ibid., pp. 171-175.
THOMAS A KEMPIS
feel interested in this little sketch will turn to the source from whence I draw, and satisfy their longing for a rare history of holy lives and deeds.
It is necessary, however, that I should direct attention here to an event which exercised a potent influence in moulding the spiritual career of Thomas 4 Kempis, and which I believe contributed materially towards fitting him for the compilation of the great book, Zhe
Lmatation of Chrest.
When John a Kempis, the first Prior of Agnetenberg, resigned office, he was succeeded, in 1408, by William Vornken of Utrecht, a distinguished member of the Congregation of Windesheim.
Now, this new Prior was evidently, as we find by the account given of him by Thomas, and more fully by Busch, a most remarkable man.
If we turn to page 35 of the Chronicle of Mount St. Agnes, and chapter xxxili. of the first book of the Chronicle of Windeshetm, we find details concerning Vornken which forcibly remind us of Zhe Lmztation of Christ.
In fact, it almost seems as if that book was the reflection of the holy Prior's life, virtues, and teaching.
The love of poverty, contempt for all things earthly, persevering industry, and, above all, deep devotion to the Holy Sacrament of the Altar, were his leading characteristics.
In addition, he was . conspicuous for his profound knowledge of Holy Writ, for love of discipline, prudence in advising, patience with the afflicted, kindness in consoling the tempted, endurance in adversity, exemplary diligence in all
THOMAS A KEMPIS.
things, love of solitude and silence, compunction, meditation, gratitude to God for all His blessings, devotion to the feasts of the Church, relish for all things that appertain to God, trust in Providence in the hour of trouble, sympathy with the ailing, and charity in praying for the dead.
As Vornken remained Prior for seventeen years, it will be observed that he was Thomas' immediate
Superior from 1408 until some years after Ze [mztation of Christ had made its appearance, and the internal evidence of similarity between this holy man and the book is irresistible and significant, adding one more link to the long chain of reasoning which, as we shall later see, points to Thomas as the author.
This has been already noticed by Grube in his able history of John Busch.* In the year 1424 John Vos van Huesden, Prior of the Mother House of Windesheim, died.j Shortly afterwards he was succeeded by William Vornken, who was transferred from Mount St. Agnes, and Theodoric
Clive was elected to fill his place.t Although the precise date is not expressly named in the Chronicle of Mount St. Agnes, we have good reason to believe that about this time Thomas & Kempis was elected sub-prior, and undoubtedly we find him occupying that office in 1429.8
Johannes Busch, by Dr. Karl Grube, pp. 42, 43. Freiburg : 1881, } Chronicle of Windesheim, book i., chap. xxxiii, and also Chronicle of Mount St. Agnes, chap. xix. t Chronicle of Mount St. Agnes, chap. xx.
§ Ibid., p. 58.
THOMAS A KEMPIS.
In this latter year a most grievous visitation fell upon the brethren of Windesheim, Zwolle, and Mount
St. Agnes.
Owing to a dispute concerning the appointment of a new Bishop,* the diocese was placed under interdict by the Holy See, and as a large section of the laity resisted the decision of the Pope (Martin V.), the brothers were subjected to persecution and obliged to fly for safety.
Those from Mount St. Agnes, leaving their convent in charge of a few lay brothers, departed first to Hasselt, and thence, by a perilous voyage on the Zuyder Zee, betook themselves to a monastery at Lunenkerk, near Harlingen, in Friesland, to escape from ill-treatment, and to carry out needful reforms at their destination.t A Kempis tells us with what dispositions the good brethren of Mount
St. Agnes met the great trial of banishment :—" It "is in the name of Jesus Christ, through obedience
"to the Holy Roman Church, to which we all without "exception wish to remain submissive, that we have
"confronted these dangers.
We resigned ourselves "into the hands of God, who by His great mercy has "delivered us from the perils of the sea and con- "ducted us safely to our brethren at Lunenkerk." }
The motive of this pilgrimage, as we have already stated, was not alone to seek refuge in a monastery
Chronicle of Windesheim, book i., chap. xxxiv.; Chronicle of Mount St. Agnes, chap. xxii.
Chronicle of Windesheim, chap. xxxiv.; Chronicle of Mount St. Agnes, chap. xxii.
In reference to Lunenkerk, see Chronicle of Windesheim, book i., chap. xliv., p. 201. t Chronicle of Mount St. Agnes, chap. xxii.
THOMAS A KEMPIS.
where a good reception was certain, but also to assist in the reform of the same house, which had already been begun, and which the Community of Mount St.
Agnes happily accomplished during the time of their exile.
This sad banishment lasted for three years, and was "endured with great profit to their souls, in "the name of Jesus Christ and for the Holy Church of mtcod.* All did not remain at Lunenkerk.
A certain brother John, one of the oldest members of the community, who, in spite of age and infirmity, wished to accompany the others to Friesland, was sent home on account of his failing health, and died in 1430.
In the following year, Thomas a Kempis was himself sent to assist his ailing brother, John, who was then Rector and Confessor at the Convent of Bethany, near Arnheim.
There he remained for fourteen months, until, in the month of November, 1432, he closed his brother's eyes in the peaceful sleep of a holy death.f I must not omit here a brief memoir of John A Kempis, of whom we have already seen a little.
He was senior to Thomas by fifteen years, and had come to Deventer in the height of Gerard Groot's most brilliant success.
Attaching himself to the great missionary, and his disciple, Florentius Radewyn, he became one of the earliest recruits to the Order of Common Life.
Small of stature and delicate in health, he never- * Chronicle of Mount St. Agnes, chap, xxii.
+ Ibid., chap. xxiv.
THOMAS A KEMPIS.
theless possessed abundant energy and ability, combined with the highest sanctity.
Busch speaks of him as a pillar of the new congregation, and one of its brightest ornaments.
He had special talents in organizing the new religious houses, and was a pioneer in many such enterprises.
We have already seen that he was amongst the first six who inaugurated Windesheim, and he discharged the functions of Superior in many of the early foundations connected therewith— namely, the Monastery of the Fountain of the Blessed
Virgin, near Arnheim ; Mount St. Agnes, near Zwolle ; the Pool of St. Peter, near Bommel; the Monastery at Bronopia, near Campen; the Monastery of the Visitation, near Haarlem; and, finally, Bethany, where he died.
Besides his capacity for these duties, he was specially gifted in literature.
He was a learned antiquarian, particularly skilled in collating and correcting manuscripts, in copying, and in editing and compiling.
He was a man of wise counsel and great prudence in speech, and dearly loved by Vos van Huesden.
Busch records a circumstance worthy of special notice—namely, the compilation of extracts from the works of St. Bernard by both Vos van Huesden and John & Kempis.* The significance of this incident will be appreciated by any one who has carefully studied Zhe Imitation of Christ side by side with the works of the great Abbot of Clairvaux, and noted the * See Chronicle of Windesheim, book ii., p. 408.
Also Dp: 432; for Florentius Radewyn's letter to Henry Balveren, in which he too shows his predilection for the teaching of St. Bernard.
THOMAS A' KEMPIS.
extraordinary similarity in thought which appears in numberless places.
I hope, at no distant period, to make this fact the subject of a special essay.
It may not be uninteresting to reproduce here a translation of a brief extract which Busch gives from one of John 4 Kempis' spiritual lectures :—" We wish
"to be humble without being contemned, patient with- "out suffering,* obedient without restraint, poor with- "out want, virtuous without labour, penitent without "anguish,—to be praised without virtue, to be loved
"without goodness, to be honoured without sanctity ; "but Christ our Lord neither acted nor taught thus.
"He promised the Kingdom of Heaven, and gave "honour and glory to those who did violence to them- 'selves and suffered injuries patiently, and He left no "evil unpunished."
Rich in good works, loved and honoured by all who knew him, John a Kempis, in his sixty-seventh year, died in the arms of his brother Thomas.
This event took place in 1432, and just about that time the storm of persecution against the brothers subsided, the interdict was removed from the diocese
(by Pope Eugenius IV.), the exiles returned from Lunenkerk to Mount St. Agnes, and oeey, afterwards Thomas joined them there.
From this date until his death in 1471, he re- * See Imitation of Christ, book ii., chap. xii, the tenth verse from the end.—[F. R. C.] } Chronicle of Windesheim, book ii., chap. xxxy. ; also Chronicle of Mount St. Agnes, chap. xxiv.
THOMAS A KEMPIS.
mained at Agnetenberg, occupying at first the office of Procurator, and later that of sub-prior, to which he was re-elected in the year 1448.* So far as we can judge from all the information available, this latter period was one of repose and of devotion to the spiritual life. We are indebted to Thomas' anonymous and nearly contemporary biographer f for the information that he was once elected Procurator, or Bursar.
The Chronicle contains no such record; yet it seems but natural that the author of the essay Ox the Faithful
Steward, even mystical as it is in certain respects, should have occupied at some time this post.f
According to the same authority Thomas was relieved of this duty, which was uncongenial to him, and reelected as sub-prior, in order to enable him to devote himself unreservedly to the cultivation of the interior life.
Aided by the many interesting personal details which we find in the MWemozrs of Thomas a Kempts, written by his anonymous biographer,§ by Ascensius,
Tolensis, and Rosweyd, we can easily picture to ourselves his saintly old age at Mount St. Agnes.
The convent, which he remembered in its commencement in poverty and hardship, was now completed and prosperous, but those who had made it so, his own
Chronicle of Mount St. Agnes, chap. xxvi.
See Appendix to Vindiciz Kempenses, p. 102. t De Fideli Dispensatore, Thomas 4 Kempis, vol. ii.
Who states that he derived his information from the Brethren at Mount St. Agnes, who lived with and intimately knew Thomas a Kempis.
THOMAS A KEMPIS.
brother included, had gone to their reward.
To use his own poetic words, often repeated in the obituary records of his Chronzcle, they had "migrated," and now rested with the Lord; while he, who had taught so many to enter the narrow gate, and tread the thorny way of perfection, still lingered on earth.
But what an honoured old age!
zs good for a man "when he hath borne the yoke from his youth.* " But they that are learned shall shine as the bright- "ness of the firmament; and they that instruct many
" to justice, as stars for all eternity." F We can picture a Kempis in our minds, as his portrait and the descriptions help us.
A man of good figure, scarcely under middle height,f of dark complexion and vivid colour, the forehead broad and high, the face a little elongated,—a noble head, with elevated crown and piercing intelligent eyes ; always gentle and kind, lenient and charitable to the weak, encouraging to the timid, occupied at all times with his various duties, and unceasingly at work.:
We can think of him at the altar, offering the Holy Sacrifice, burning with the ardour which he infused into the Fourth Book of Zhe Jmztation.
Again, in the choir, singing the Holy Office; standing erect—unsupported—almost raised from earth, with eyes uplifted to heaven and visage irradiated by holy awe and delight.
We can imagine him as he pours the words * Jeremias, Lamentation, iil. 27.
Dan, xia t Later on I shall give my reasons for disbelieving the current statement that Thomas 4 Kempis was below middle height.
THOMAS A KEMPIS.
of consolation into the ear of the weeping penitent, or points out to the wavering the road to security.*
We can picture him preaching, as he was ever willing to do, to the crowds who flocked to hear him at Mount
St. Agnes.
We can imagine him surrounded by the community ; silent while other topics are discussed, then bursting into eloquence when God and His saints are named, and pouring forth in a limpid torrent the words of wisdom.
Again, in the privacy of his little cell, scourging himself with a heavy discipline, and chanting his favourite hymn, Ste¢zt Jesus.
We can picture him as he walked and conversed with the brothers, suddenly feeling the inward voice of God, and saying, "Beloved brethren, I must go.
" Some one awaits me in my cell."
Who the visitor to his cell was we know from Zhe /mztatton, where we can realize his communion with God.f We can picture him as he comes from lauds, refusing himself further sleep or rest, and devoting the dawn of morning to his writings.
Idleness he abhorred; Labour, as he tells us, was his companion; Silence his friend ; Prayer his auxiliary.§ * Imitation of Christ, book i., chap, xxv.
I regret that I have been unable, after considerable search, to obtain a copy of this hymn,—possibly it was one of 4 Kempis' own canticles, many of which have been lost. t Imitation of Christ, book i., chap. xx. ; and book iii., chaps. ii. and xxi.
, ql Alia Exercitia Spiritualia, chap. xv., Thomas & Kempis, vol. i.
THOMAS 4 KEMPIS.
It is easy to see from many of his writings that the Incarnation, Life, and Passion of our Divine Lord were his favourite subjects for meditation,* and he speaks in words which cannot be mistaken of the Lord's Prayer and Ave Maria :-— " Amongst all prayers and praises of the Almighty,
"none is holier than the Our Father, none sweeter "or more joyful to the angels than the Hail, Mary.
"The Lord's prayer surpasses all the petitions and "desires of the Saints.
For it contains most com- "pletely within itself all the sayings of the prophets
'and the honeyed words of the psalms and canticles.
"Tt asks all that is needful, it praises God most highly, "it binds the soul to Him and raises it from earth,
"penetrating the clouds and soaring above the "angels." T Thomas' special love for the Ave Maria is well exemplified in the story he relates in one of his
Sermons to the Novices :-— | "A certain brother was in the habit of invoking "Jesus and Mary in all his troubles and temptations.
"One night in a dream he saw the devil coming to "attack him, and, having no power to escape, he com- "menced to recite in a low voice the Ave Maria.
" Still the demon advanced, further and further, but on "hearing the holy name of Jesus instantly took flight.
"The brother, beholding this, cried out more loudly, . a See Thirty-six Conciones and Meditationes, Thomas 3 Kempis, vol, 1.
Enchiridion Monachorun, chap. v., Thomas & Kempis, vol. ii.
THOMAS A KEMPIS.
"«Jesus! Jesus!'
Then Satan fled so precipitately that "at last he fell and disappeared.
"Awaking from sleep the good brother was over- "joyed, and exclaimed, '/ have nothing more to fear,
with an Ave Maria I can put the Devil to yeh /*" * Thomas had ever been an TE ARAN writer, had copied books innumerable, both for the use of the monastery and for sale.
He had written out the whole Bible in four great volumes, also a large missal for the use of the brothers; some of the smaller treatises of St. Bernard ;+ and, moreover, had composed a vast number of spiritual treatises.
How truly he revered the work of the copyist we know from his twentieth Concio, in which he speaks as follows:
" Verily it "is a good work to transcribe the books which Jesus "loves, by which the knowledge of Him is diffused,
"His precepts taught, and their practice inculcated., "Neither can it be doubted that thou wilt be loved
"by Him, and amply rewarded, if thou dost diligently "write out holy books for the honour and glory of God
"and the good of thy neighbour.
If he shall not lose "his reward who gives a cup of cold water to his * Sermon to the Novices, No. xxi, ex. iv., p. 98 of edition already named.
Rosweyd's Life of Thomas & Kempis, dated 1621.
See Appendix to Vindicie Kempenses.
Rosweyd speaks of the above as existing in his time ('"supersunt etiamnum") in the Monastery of Corpus Christi, at Cologne, to which many of the treasures of Mount St. Agnes were removed for safety when it was demolished in the latter part of the sixteenth on.
Unfortunately they are no longer to be found.
THOMAS A KEMPIS.
"thirsting neighbour, what will be the recompense to "him who by copying good books opens unto others
"the fountain of eternal life ?" * A Kempis' love for study was so proverbial, that when his portrait was taken he was represented sitting
a in the open air, the buildings of Mount St. Agnes in the distant background, while on the pages of a volume at his feet are inscribed the words, "1 have sought rest
"everywhere, and never found it, unless in a little "corner with a little book."
I would ask the reader to turn to the frontispiece, which is an autotype from an exact copy of the "Gertruidenberg" portrait of Thomas 4 Kempis, now in the possession of the Pastoor
Allard of that town.
I am indebted for this picture to the Rev. Victor Becker, S.J., the author of one of the most important modern works upon the authorship of Zhe Imitation of Christ, who had. the copy made for me from the original, which was generously lent for the purpose by the owner.
The picture is of great antiquity, possibly an original portrait.
It is painted on oak, and, though very dark, is in wonderful preservation.
It and the Zwolle portrait (the property of the Pastoor Spitzen, which I shall give further on) are the most authentic likenesses of &4 Kempis.
I have had them reproduced in autotype, in order to secure the greatest possible fidelity, without reference to artistic value.
Touching a Kempis' studies, it seems very difficult to resist the temptation to discuss some of his writings,
* Thomas 4 Kempis, vol. i.
THOMAS A KEMPIS.
even though I know I should not attempt it, lest I tire out my reader still more than I have already done.
Lhe Imitation of Christ, the best known of his compositions, represents about one-tenth of the whole.
There are not a few amongst them which strongly resemble it, and fully bear comparison with that great masterpiece.
I only regret they are not better known.
All who study & Kempis' works must love them for their truthfulness, simplicity, and unction.
Amongst many, I may single out a few as specially worthy of attention—namely, 7he Solzloguy of the Sout ;
The Three Tabernacles, of Poverty, Humility, and Patience; The Little Garden of Roses; The Valley of Lilies ; the treatises On True Compunction of Fleart, and Ox Solitude and Silence.
The various works intended for the Novices—namely, Zhe Manual for Beginners, The Instruction for the Young, The Dialogue of the Novices, The Sermons to the Novices, and the Discipline of the Clorster.
Also the two sets of Spiritual Exercises, T, he Meditations on the Incarnation and Passion of our Lord, the essay On a Good and Peaceful Life, and, last not least, The Elevation of the Mind:
Much as these works vary, according to the subject treated and the audience for which they were intended, the same spirit pervades them all.
Thesame language and form of expression is employed; all are radiant with the light of Holy Writ, the ardent love of God,
| and charity to mankind.
Unfortunately, there is no
THOMAS A KEMPIS.
complete English translation of 4 Kempis' works, but if I live I shall endeavour to meet this want.
It would be very interesting to frame a chronology for & Kempis' various compositions, although, as but few are dated, we should be obliged to seek for internal evidence of their age, whereof we find in many tolerably clear indications.
As we have already seen, Zhe Solzloguy of the Soul, which the author avows in his introduction to have been a compilation, treats of the early struggles of the young religious, and naturally belongs to the first period of his life.
Zhe Lmztation of Christ is far more mature, and did not appear until 4 Kempis was of middle age and in Holy Orders.
It was, as I hope to show later, the collected spiritual wisdom of the " Circle "of Windesheim."
An effort has been made to discredit Thomas, the obscure monk of Mount St. Agnes, as the author of the book, because, as we know, it suddenly became known throughout Europe about the end of the first third of the fifteenth century.
This fallacy is due to oblivion of facts.
If we turn to the Chronicle of Windesheim (book i., chap. xli.), we find an account of the remarkable impression made at the Council of Constance (A.D. 1414-1418) by Vos van Huesden and his companions.
Collateral evidence goes to show that it was 'about this period that Thomas was engaged in putting together the book of Zhe Imitation of Christ, and it is but natural to suppose that the Windesheimers brought with them to the Council whatever portions of
THOMAS 4A KEMPIS.
their precious manual existed, and thus gave it a wide notoriety.* Three manuscripts still exist in Thomas' handwriting, of which two to some extent determine the dates of certain amongst his works.
these the first is the celebrated codex of 144t.t| It contains The Imitation, and several other spiritual works, amongst which the principal are— The Discipline of the Cloister,
Lhe Spiritual Exercises, On a Good and Peaceful Life, and The Elevation of the Mind.
Ne know, therefore, from this manuscript, that these treatises were written before 1441.
The manuscript of Zhe Imitation of Christ contained in this collection is either a transcript of that work, later than the original, or more probably the original itself, which may have been written many years before it was bound up with the remaining treatises in the volume.
The Pastoor Spitzen gives many solid reasons for-this hypothesis.f Another manuscript of Thomas, bearing the date of 1456, also exists.§ It contains the MJedztatzons on the Incarnation, The Monk's Alphabet, and a short essay in Dutch, Ox Hearing and Speaking Good
A third manuscript exists in the library of * See Amort, Deductio Critica, pp. 51-53.
Auguste Vindelicorum: 1761.
; + Burgundian Library, Brussels, Nos. 585 55861. t See Nouvelle Défense de Thomas & Kempis, par O. A.
Spitzen.
Utrecht, Beijers: 1884.
Pages 135-169.
§ Burgundian Library, Brussels, Nos. 4585-4587.
See Malou:
Recherches historiques et critiques sur le véritable auteur du livre de l'Imitation de Jésus Christ, p. 389;