LIFE OF LUBERT BERNER

Concerning Lubert Berner

(1)

AMONGST those who in earlier days gave light to the devout in Deventer there shone one Lubert the son of John Berner, a native of Zwolle. He was a priest whose character was truly humble and entirely obedient; that his life was earnest in Christ is known to me and to divers of the Brethren of Windesheim, Mount St. Agnes, and the Fountain of the Blessed Virgin near Arnheim, of whom many survive unto this present, but some are fallen asleep in the Lord.

What can I, poor creature that I am, say of so great a man as to whose life such a multitude of the devout bear witness? Nay, even men of the world, magistrates and councillors, as well as those who at that time were canons and vicars at Deventer knew him for a man of great virtue; that he was so may be proved by his many acts of humility, some of which I will bring forward 182here as examples, and as it were sweet smelling branches sprung from a good tree.

(2) When this Lubert was in the flower of his youth, and had learned the rudiments of the art of grammar, he went with some companions of his own age to the University of Prague, and soon having taken his Bachelor’s degree returned to Zwolle, where his friends received him with great joy. Not long afterwards, attracted by the kindliness of the Devout Brothers, his heart was softened by the inspiration of God to the amending of his life, and resolving to be the servant of Christ he retired from the world (but secretly, because his parents and friends were opposed to his design) and gladly exchanged worldly pursuits for spiritual warfare. He came to Deventer to Florentius, who was then in the full vigour of his holy life, and being received with fatherly love he learned wholly to renounce the pomps and cares of the world and to imitate the lowly life of Christ. He submitted himself beneath the yoke of obedience with the fervour of his whole heart, and was zealous in taking hold upon the discipline of the new life, and offering himself daily as a living sacrifice to God he quickly rose to the highest perfection by breaking down his own will.

(3) But Berner, his father, who was a powerful Councillor at Zwolle, took it ill that his son had become a follower of Florentius, and turned to so owly a condition of life, so he sent several messengers to dissuade Lubert from his holy purpose, thinking that he was utterly astray in thus foolishly relinquishing his parents and worldly wealth. But Lubert being constant in mind stood unmoved, choosing rather to follow the counsel of Christ than to do the will of his earthly father, for God 183is greater than man, and hath bidden us to love Him above all things, saying: “He that loveth Father or Mother more than Me is not worthy of Me.” Meanwhile it happened that his father fell sick, and his weakness was very heavy on him so that he could not even speak. Therefore Lubert was bidden to come quickly if he desired to see him alive; for through God’s mercy the father in his utmost need was to receive the counsel of salvation through his son. So he went in haste to his father’s house, to further the salvation of his soul, being filled with filial sympathy for his sickness and remembering the commandment of the Lord rather than the injury which had been done formerly to himself.

(4) So he who had lately fled before his father’s persecution now visited him safely when he was sick, and spoke gently to him whose opposition he had lately endured; but the father, looking upon his beloved son, was greatly rejoiced at the sight of him, and wonderful to say, though he had been dumb and unable to open his mouth, he now for joy began to speak.

Forthwith he sought pardon from Lubert and begged him of his mercy to forgive him for that he had once sought to hinder him from walking in the way of God. And Lubert overflowing with love gladly forgave him all. So the father being reconciled unto his son now followed more wholesome counsels, and not wishing Lubert to be defrauded of his patrimony, ordered all those things to be given him which fell to him by the right of succession. These things he set in order during his lifetime that after his death he might find mercy from God and be effectually assisted by his son’s prayers. A few days afterwards he died, and 184Lubert, remembering his kindness, poured forth fervent prayers with many tears for him, and he did not take the portion which fell to him to be expended upon his own desires but delivered it all into the hands of Florentius to be spent in the pious service of the Brotherhood.

Florentius did not keep the goods entrusted to him for his own use but laid them out in the building of the House and in paying the expenses thereof. This is that Monastery of Florentius, which is distinguished by being called after his name and by the favour of the Councillors of the State was founded for a Community of Religious Clerks in the year 1391.

(5) In the same year Lubert and his friend Henry Brune, who was a devout man, were ordained to the priesthood. These two were as twin brethren, having been nurtured in that House with the milk of holy devotion, and being adorned alike with great virtues were thought worthy of the honour of the Priesthood. Both were men who were well born as the world judgeth, and as God judgeth pre-eminent for their devotion, humble, sober, chaste, kindly, earnest, zealous, loving, docile, simple, and obedient.

(6) Now with regard to Lubert when he had become a priest, I will endeavour to describe certain acts of his to serve for examples, and these I myself witnessed and have often heard of from the Brothers. Once he was sitting in his cell and writing when Florentius sent to summon him, and as soon as Lubert received the message he laid down his pen and rose from his seat. Now he had reached the last line of the page and there were perhaps three or four words remaining to be written; so the Brother who was sent with the 185message said to him: “Write that last line and then the page will be finished—thou hast time to do so before thou goest.” But Lubert in the true spirit of obedience, replied: “I must write no more, but obey instantly.” Verily he was another Mark, and worthy to be rewarded with him of whom it is written in the lives of the Fathers that when summoned by his Abbot he would not even finish a letter which he had begun. When his business with Florentius was done Lubert returned to finish his work filled with the joy of a good conscience as the fruit of his obedience. Then the other Brother told in order all that had happened to Florentius, who hearing of the prompt obedience of Lubert, praised him thus, saying: “Lubert, Lubert, how well thou knowest what is for thy profit and thy spiritual progress.” So diligent was he in writing that when anyone spoke to him he continued his task while making a fitting reply.

(7) At another time a scholar who wished to write a letter to his parents was doing so by Lubert’s advice in his cell, and I was present with them. Then Florentius came in and said: “What do ye?” and Lubert answered with respect, “My companion is writing a letter to his parents,” to which that most kindly Father replied: “Write on, that thy name may be written down for Life Eternal.” The young man aforesaid afterward became a devout Religious. Neither do I forget the words of my Father Florentius which he spoke in Lubert’s cell, for a good man out of the good treasure of his heart ever bringeth forth good things. Florentius was instant to speak that which should tend to edification, and Lubert his disciple strove not to neglect aught which might fall from 186his master’s mouth, but to fulfil his commands without hesitation.

(8) One of the Devout asked leave of Florentius to visit his friends and relations, and as his request was urgent Florentius gave him permission, not wishing to make him sad. When he returned from his journey, having met with many perils on the way, he came to Lubert, the servant of Christ, and said: “I wonder that Father Florentius so readily gave me leave to revisit mine own country, since so many dangers meet a man in the world,” and Lubert answered: “If Father Florentius had known that thou wert strong enough and able to submit thy whole will to his good pleasure he would have spoken otherwise to thee. But he condescended to thy petition and desire from love of thee, lest of thine own motion thou shouldst venture upon something even worse. The blame therefore resteth with thee and not with him for his consent.’' Then that other replied: “It is good for me to know this, and for the future I will look to it more carefully that I do what I am told, following the counsel of him that hath the governance of me; “for he acts foolishly who doth follow his own desires against the good pleasure of his superior, as is shown in this instance, and the experience of many doth bear a like testimony.

Novice

(9) I gladly hear of these patterns of holy obedience; God grant that being taught by this example I may for the future beware of being satisfied with mine own judgement, and may always incline myself to obey my Superior. But besides these things I would hear somewhat of the humility of this devout man, for if he had 187not been humble he would not have obeyed so quickly.

The Elder Brother

(10) It is fitting that I should tell thee somewhat of this matter, for to consent to one who for a pious purpose doth make such a request, doth tend to edification and doth gain favour in no small measure with the Almighty.

This Lubert of happy memory was indeed humble, humble in heart, in garb, in deed, and in word, as the following instances shall show. He was wont to praise the virtues of others somewhat highly, to think himself of less account than any, and to speak with the poor and simple rather than with the rich. Wherefore when a certain Clerk came and asked him to give him some good counsel for the amending of his life, Lubert replied: “Good Brother, what can I, a slothful and profitless man, say to thee! Go to that Brother yonder, and he shall instruct thee better. For I am like a vessel made to dishonour which may never be washed clean, but must ever send forth a foul savour.”

The Brother hearing this went away much edified and said to his companions: “How humble a man is Lubert!”

(11) There were two Clerks talking to one another of Lubert, and one of them said: “I think that he weareth too austere an aspect; gladly would I speak to him sometimes but I dare not;” to which the other answered: “If it seem good to thee I will tell him of it and perchance he may amend himself.” The Clerk therefore came to Lubert, and said: “I would fain have some talk with thee,” and Lubert said, “Say on.” Then that 188other said to him: “Some are offended in thee because thou dost walk with such austerity, and dost look sourly upon them, wherefore they dare not to approach thee and speak with thee. I pray thee be more complaisant and kindly affectionate in thy manner of speech that they may come freely to thee.” Then the humble Lubert answered: “Most gladly will I amend myself through the Grace of God, and I thank thee that thou hast admonished me.” From that hour he was as it were another man, and he looked more cheerfully upon those who approached him, though he maintained a due and proper gravity.

(12) Once when the Brothers were gathered together, Florentius questioned them concerning a certain matter in the Holy Scriptures, and as the others were silent, Lubert, because he was the eldest amongst them, began to speak. But Florentius, who wished to humble him before them and to prove his spirit, said, with a grave air: “Thinkest thou that we are ignorant of what thou sayest we who are Bachelors and Masters in Arts?” and Lubert humbly replied: “I was presumptuous;” for this was his wont when he was reproved for any small fault, that he did not excuse himself, but rather confessed himself to be blameworthy, saying; “I was in fault,” or “negligent,” or “careless,” or “foolish,” or “stupid,” or “idle,” or something of the like nature; confessions which proclaimed his own humility and edified the Brothers.

(13) When he read aloud during meal time he would make mistakes of set purpose that he might be corrected by the Brother whose duty it was to do so, and sometimes he pretended not to have heard that he might be corrected yet more fully, 189for he desired to be put to confusion and to be held a dullard for not being able to read better. But Gerard of Zutphen, whose duty it was to correct such errors at meal-time, perceiving that his mistakes arose not through ignorance only but through his virtue of humility, abstained from correcting him a second time. He had a manly voice as of a trumpet, and read in very seemly wise.

(14) One of the Brothers asked Florentius this question: “Why dost thou not reprove me and chasten me as thou dost Lubert and John Ketel our cook? Would it not be good for me that thou shouldest sometimes so chasten and reproach me?” But the good Father, filled with the virtue of sound judgement, answered: “If I knew that thou wert as strong for all good as they I would prove thee in like manner: but these two are of such a character that through reproof they go forward yet further and do not murmur against it, but become thereby yet more humble and fervent in spirit. For they rejoice in being despised and in bearing blame beyond all others.” The beloved Father would often reproach them to their faces before the other Brothers, for although he admonished them severely so as to set an example to the rest, yet he deeply loved them, as he showed particularly by the many tears he shed at the time of their death.

(15) So to this Lubert as a good and wise man, virtue was truly of a pleasant savour, and the passions and concupiscence of the flesh were things to shudder at, for he strove to overcome the frowardness of his nature, and in like manner he stirred up others to fight manfully against their sins.

(16) Once when he was speaking devoutly and earnestly with certain of the Brothers about conquering the passions, they communed together almost until the middle of the night. Their hearts were so kindled with the love of God and the desire to amend their lives that they forgot themselves and did not perceive the mist of sleep but put away heaviness from them, being aroused to new devotion by their ardent conversation about the Word of God; for they proved by their own experience the truth of that verse of the Psalmist: “Thy word doth burn vehemently and thy servant loveth it.”

By thus communing together of holy things, Lubert and those who were summoned with him to advance in the Spiritual Life were greatly inflamed, so that afterward he would say joyfully and longingly repeat to the Brothers who were his comrades in arms: “When! oh! when can we set ourselves aflame once more!”

Novice

(17) By telling me this thou dost excite my admiration. Would that I could hear continually of such matters which should pierce my heart to my healing, and enkindle me. Would that no vain talking might interpose to defile my conscience! But I pray set forth some other examples from the life of this noble priest to teach me to avoid scurrilous talk, for I confess that it is no small joy to hear of their devout communing.

The Elder Brother

(18) Our Saviour Jesus Christ saith: “He that is of God heareth God’s word,” and since thou dost rejoice to hear and read the things that are 191of good report concerning the servants of God, I hope this cometh of Divine grace, which thou oughtest to guard with all diligence, and to incline thine heart continually to humility and virtue, which things were deeply rooted in Lubert. Once when he was standing near the kitchen grinding mustard, some of his friends from Zwolle came desiring to visit him; and when he saw them he was moved to speak to them lest perchance they might be offended if they were baulked of their desire to talk with him—for they were honourable men and had been appointed to the Magistracy. So the humble Lubert, just as he was, girt with his apron, approached and saluted his friends lovingly, not being ashamed to appear before them in the dress of a servant, but rather striving to please God by discharging a humble office. After talking with them for a short while he bade them farewell and returned to the task imposed upon him, and his friends went away much edified by his humility.

(19) At another time, when he was at Zwolle, some friends were walking with him and they were handsomely clad, but he was dressed plainly in his long habit as a simple Brother should be. And some who saw this said admiringly: “See how he goeth like a lamb in the midst of wolves.” Thus to compare them was fitting, for their lives were utterly diverse. Once, in summer time, he was given a plain gray hood, old and faded, and Brother Amilius, who was very friendly with him and loved him well, said, to prove him: “Lubert, what manner of hood is that which thou hast? it doth become thee ill enough, for it doth hang about thy neck as if thou wert in a consumption.” And Lubert replied cheerfully: “My Brother, 192what art thou saying? feel it and see how good the cloth is, and do not speak evil of it for I am not worthy to wear it.” So Amilius hearing this was edified by his words.

(20) Amilius also told me the things following, concerning Lubert, saying: “He was so humble, and mortified his own will so much, that he would submit even to a little child, and obey the least of the Brothers in the House as gladly as he obeyed Florentius himself, if the latter placed such an one in charge of the House. He was of none account and an outcast in his own eyes, so he thought the more highly of others, especially those who served the Brothers in the kitchen. He used to say: “John Kettel and his companion go far beyond us in virtue, and they will yet become our superiors, for they put us to shame for our lukewarmness and themselves do their work with all zeal. They seem to be our servants but in very truth they are our Lords and Masters in the Way of God.” It was out of the humility of his heart that he said this and so instructed himself and others in most excellent wise. He had a good knowledge of writing and rejoiced to exercise this art, for he shunned sloth and was instant and diligent in the labour of his hands, and in inducing others to write.

(21) Once when a boy asked him to set a copy he consented kindly, and did it, saying: “Thou wilt learn to be a good writer, for thou hast long and pliant fingers”: and by the co-operation of God this prophecy was fulfilled. He wrote in round hand these words as a copy and as a good motto: “Take my yoke upon you and learn of Me, for I am meek and lowly of heart. For my yoke is easy and my burden is light

These words had the savour of true wisdom to him, wherefore he put aside the sayings of the philosophers and exhorted his pupil to follow the humility of Christ which leadeth a man to true wisdom and to the attainment of everlasting felicity. When therefore this humble and devout priest Lubert, surnamed ten Bosche, who is famed for his many virtues, was about to depart from this present world, he earnestly besought the Brothers to remember him in their prayers after his death by saying sometimes the prayer for the departed, especially at the time when they were writing in their cells.

(22) When the deadly plague was raging grievously in Deventer and the neighbouring places, and had taken away several of the Devout besides others from this life, and had (as one may piously believe) given them part in Eternal Light in Heaven, it so fell out that Lubert also was seized with the said plague. In the month of July, three days before the Feast of the Blessed Mary Magdalene, he began to be sick and to keep his bed, saying that he should not abide here long. The Brothers laboured on his behalf with many prayers and sought means of healing him from God, and from skilful chirurgeons, for all desired that he might live. But his prayer ascending to the ears of Those that dwell in Heaven availed more than the longing of the Brothers, so when one of them said: “We shall not long be separated but shall soon hold commune again in Florentius’ cell,” he replied: “Never again in this world, but in Heaven and with the Saints,” for he desired to be released and to be with Christ. So on the Feast of the Blessed Mary Magdalene he bade them sing in his presence the sequence “Laus tibi Christe,” 194and when they had sung it he said: “What devout and fervent words are those”; and he repeated this verse to himself meditatively: “What should the sick soul do if she had received no help, and if there were no physician there?” Many devout persons who were present hearing this wept, but he being joyful in the Lord consoled their grief.

(23) Brother Amilius, who was assiduous in ministering to him, carefully kept account of all the edifying words which he heard fall from his lips; and after Lubert’s death he faithfully made record of them, writing them in order in a letter which he sent to the Brothers who were absent; and this letter I have determined to insert here as a pious memorial of Lubert that thereby his happy death, and the last moments of his life maybe more fully known. When about eight days had elapsed since the beginning of his sickness and he grew no better, at length wearied by his many sufferings he reached his last hour, and filled with divine comfort he fell asleep in the Lord joyfully and happily, surrounded by the Brothers, who kept watch over his death-bed with earnest prayers. He died on the twenty-sixth of July, the day following the Feast of St. James the Apostle, in the year of our Lord’s Incarnation, 1398, during the reign of Pope Boniface the Ninth. His body was reverently buried in the churchyard of St. Lebuin, near that of his companion John Ketel—that devout servant of Christ—toward the southern side of the church. There several other Brothers, who died as time went on, were buried near him, and there they rest in peace.

An account of Lubert’s happy death written by the beloved Brother Amilius

(24) In the Name of the Lord Amen. In the year 1398, after our Lord’s Nativity, and on July the nineteenth, Lubert ten Bosche—that is Lubert of the Wood or Forest—an humble priest, and a man of great devotion, was seized with the plague. The first two or three days after his seizure he spent upon his bed in sleep or stupor without consciousness, as usually occurs in this disease, and during this time he became so weak as to seem very near to death. Afterwards, however, he grew easier and seemed to those who stood by to be like to get better; but he so bore himself as one that had a certain knowledge that he should die, for to some he offered consolation and said farewell to others. Likewise he dictated several letters to his familiar friends who were Priests and Religious scattered about in divers places, praying them that, since he was passing to Purgatory and the place of suffering, they would help him with their Masses, watchings and prayers. Then he desired that the Brothers of our House might be assembled, saying that he thought it profitable and fitting that he should make his peace with those with whom he had lived during so many years, and should ask their pardon and forgiveness, and so depart. So when they were gathered together he stood near, leaning upon the staff which supported him, and began thus:

“I have dwelt for so many years in the House of Florentius and yet have amended my life too little, nor have I made that progress in virtue which I set before me when I came hither. My whole intent and resolution was willingly to give myself 196to all humiliation, obedience, lowliness, charity, and the other virtues, and to submit to Florentius and all the Brothers; but I have not so done as—now that I am about to die—I should rejoice to have done. Nay! I have often been a stone of stumbling and a rock of offence to you by my pride;” and here he mentioned various other sins of which in his humility he accused himself.

(25) Then, weak as he was, he most humbly prostrated himself upon the earth, and with much humility and tears besought pardon from them all. Who could be so hard of heart as to refrain from tears to see so great a man, a Father and Brother so loving, thus prostrate on the ground and weeping! Then rising and leaning upon his staff he began once more to address the Brothers, exhorting them faithfully and lovingly to keep their unity and charity to one another, and to strive continually to submit themselves, and to be subject one to the other in that obedience that is of love; and he urged each one to strive to be the least of all and the servant of all, to be faithful guardians to one another, admonishing one another in charity, correcting one another for sin and evil manners in brotherly love, not passing over or approving any sin either of commission or omission; so should they attain true unity and charity by the rooting out of sin. He added, “If ye thus remain at unity, and thus act, ye shall have nought to fear from any man, and shall be like to a fenced city which may not be taken, otherwise your affairs shall quickly come to nought, and all your strivings shall be nothing accounted of, but become as it were vanity and foolishness.” After this he humbly besought the Brothers to pray for him in faith, and to remember him in all their 197prayers as he had confidence therein but particularly in those supplications wherein they exercised themselves during the daily labour of their hands; and so saying farewell to the Brothers he let them go, On the second day he dictated a letter in the following terms to be sent to Florentius and the other Brothers who were absent.

The letter of the devout and humble Lubert to Florentius

(26) Peace of mind and every good thing be with thee; Most beloved Father, I believe that our dear Brother Amilius hath written to thee concerning my sickness, yet I write to inform thee further that from the Friday when I fell sick until the following Tuesday I lay in stupor and unconscious, unable to turn myself upon my bed; but now since the Lord hath of His goodness rekindled my poor intelligence in some measure I cannot depart in peace out of this misery without once more at least—and for the last time in this life—prostrating myself at thy feet and unfolding to thee as to my father my sufferings and the endless pressure of necessity which doth particularly beset me. For now I must be brought before the dreadful Judgement Seat of God, in the presence of His Angels and of them that are our especial Advocates, confounded by those sins for the amendment of which thou hast often instructed me. But I, alas! did not think of those sins as thou didst judge them, nor perceive how grievous and terrible they are. Oh! Father Florentius, I cannot before the Judgement Seat of God deny what thine own hand hath written to me concerning my passions, yet in some measure it was I 198myself who by many importunate prayers constrained thee to write. This document I have entrusted to our beloved Amilius to be laid before thee, that considering these and my other offences thou mayest think the more pitifully of the sufferings I must undergo in that place of dread, that place of direful pains, and mayest succour me by thy prayers, of which I stand in urgent need.

Most beloved Father, if I were in thy presence I would entreat thee with tears to grant me true and fatherly pardon for other offences, and especially my disobedience, lest I be condemned yet more dreadfully for these sins, and I doubt not that thou wouldest freely pardon me.

(27) Now I will speak to you, most beloved Brothers, for by your life and conversation ye have often recalled me from my lukewarmness and sloth to the amending of my life, and often have most lovingly admonished me for my passions; but—as ye know—I, wretched man that I am! have not amended as much as I might and ought to have done, nor could your words pierce the hardness of my heart which would have been for my good, for I knew not nor foresaw that as I had so lived in this life, I must therefore be taken suddenly to the place of dreadful pains, where are gnawing serpents, fierce lions, ravening wolves, and countless monstrous devils. If I can repay you for all your exhortations and good example I will never be backward in so doing; but this I cannot do, for whatever small progress I may have made in this life I have made it by the help of God and of you, and I ascribe it not to myself. And now for all my sins of neglect I prostrate myself before your feet with heart and lips accusing 199myself before God and you, and praying for pardon for every one of them.

Likewise I beseech you that ye see to it that the day of my death be announced to those persons whom ye see fit to tell, though I know that ye will not fail in this, and that ye cause the Holy Office to be said and Vigil to be kept, with such other observances as may seem good to you. Farewell! Farewell! and again Farewell for ever! all ye whom in this life I shall see no more.

(28) Having dictated this letter on the Vigil of St. James the Apostle he sat down to read it again if perchance there might be aught that he wished to add or remove from it, but suddenly there came upon him such trembling and weakness that all his strength went from him, so they that stood by took him back and laid him again upon his bed. Soon afterward he began to be so shaken with violent pain and distress that he cried aloud with a lamentable and pitiful voice and asked that the Brothers of the House and other devout persons from without should be called together to succour him with their prayers. And when they were so called his breast began io quake and his whole body trembled and was violently shaken, he grew pale and sweated; and his eyes were distorted in dreadful wise, he groaned and gnashed with his teeth, uttering moans of distress and other pitiable sounds. Meantime the Devout ran together and with many tears prayed earnestly for him, and he, beholding them, also wept some little space.

(29) Then he signed to me, Amilius, for I was continually with him, to take away the taper which we had placed in his hand supposing him to be at the point to die, and to read the Seven Psalms with him, for he thought that he should not die 200yet. So he began reading one verse with me while the other Brothers responded with the remainder, and thus he continued to the end with great fervour and devotion: and when the Psalms were ended he said “Let us abide under the protection of Holy Mary,” so he began the “Salve Regina” and the proper collects, and this Antiphon he repeated again and again with great love and devotion; saying the Collect and often changing the words, led thereto by these emotions. From time to time the power of speech failed him, but he continually began again the same Antiphon that the others might repeat it throughout. When this had continued for a time he bade me tell the Brothers to pray silently and with heartfelt compunction for him, and then he lay for a long time speechless and as it would seem in great pain and distress. But the Devout and the Brothers remained with him all day in prayer looking for his death from hour to hour. Having lain thus for a long time he called me, saying, “Brother Amilius, the power of speech hath been restored to me. Therefore tell the Brothers and all the Devout every one of them to recite the Psalter for me, and at the beginning and end of every Psalm to say one ‘Ave Maria’ on bended knees.” Afterward he said, “Tell them that I care not for a great number of Psalms, let them wait awhile between the several Psalms in meditation and pray the Lord for me with heartfelt compunction lest their minds be confused by the number of Psalms which they recite.” When I had told them this he bade me ask all that were gathered together to pray for him, saying the Seven Psalms, the Hours of Our Lady, and of the Holy Spirit, and anything else they could repeat, continuing constantly in 201prayer with him, and so to abide until his death; and when I had given them this direction he added: “Brother, I fear that I am laying a heavy burden upon our Brothers and Sisters, but necessity doth constrain me, for I cannot trust at all in myself, but lean greatly upon the prayers of the Devout. How seemeth it to you?” And I comforted him, bidding him be of good cheer, for they would most gladly do this for him. Then from the hour of Vespers or thereabouts until the eighth hour he lay speechless in a great fever and then began to speak again and became quite peaceful.

(30) After awhile he called me to him and told me how he had fared during the day; at first he said he had suffered great and wonderful temptations, for there had come to him an evil spirit in the form of our Brother John Ketel which strove with many devices to deceive him. This spirit told him many marvellous things about the Glory of Heaven and divers subtle and high matters, many of which were true and conformable to the Scriptures, but therewith it mingled many things that were false. It also told him many marvels which he could not explain for its manner of speech was, he said, that of a spirit, and it seemed to be conjoined to his own soul so that it was as it were talking with himself and his own soul answered him. “It was,” said he, “very displeasing to this Spirit that I spoke to you from time to time, for when I would do so the Spirit said to me, “Speak not to the flesh, speak not to the flesh.” It was also much displeased that I had procured so many prayers to be offered up by the Devout, and that I had such confidence therein. And when I asked you to read the Psalms the Spirit said within me, “Dross, Dross! why puttest thou thy 202trust in these Psalms? or in Mary, Gregory, Jerome, and the like? Thou oughtest to put thy trust in God; He is angry with thee that thou trustest in these rather than in Him only—yet because thou art fainthearted and fearful, and hast not done this of malice, He is merciful to thee; but take heed that thou do this no more. I, John Ketel, did not thus, yet have I reached the Kingdom of Heaven without passing through Purgatory:” and when I asked why this was so he gave the two following reasons.

(31) The first was that he had renounced all temporal goods and riches altogether, for the sake of God and the Salvation of his own soul, and had given himself to so lowly a station in life (i.e. the work of the kitchen), and had never repented of this renunciation. The second reason was that he had eagerly and zealously persevered in such work without any desire to return to his former state; and also because he had shown a firm resolution and great zeal to abide until his death in a condition so humble and in an office so lowly (for this he did that he might be the servant of all), and had in fact continued until his death in that office as he had resolved. Then Lubert said to me: “Brother, I know that what the evil spirit told me of our trusty and beloved Brother John Ketel was true, but whether or no he hath come to the Kingdom of Heaven without passing through Purgatory I know not. That evil spirit told me (added he) that I also should escape Purgatory and pass to the Kingdom of Heaven, and when I asked the cause hereof, it said: “Thou art a martyr in the sight of God, because thou hast laid down thy life for thy Brethren and Sisters in that of thy love and charity thou hast chosen 203to remain with them in so great danger of death.” Then the humble Lubert said to me: “Whether I shall go to Heaven, escaping Purgatory, I know not, though I cannot deny that I abode with my Brethren out of love and charity to them; yet it is enough that the spirit strove with many words to induce me to trust in mine own merits and virtue; yet I have been ever fearful and have never trusted in myself, nor do I now so trust—all my confidence and hope is in the mercy of God, in the intercessions and merits of the glorious Virgin and the other Saints, and in the prayers of the Devout, wherefore I do rejoice and am glad that many holy psalms and prayers have been said. Sometimes the spirit took away from me all my senses save that of hearing, and this too he strove to take away, but was not able.”

Besides this Lubert told me of many marvellous things which the Devil had said to him, of which some were heretical and contrary to the Faith, and to these strove to persuade Lubert to assent, but he mingled with his lies some things that are true. “By these proofs I know,” said Lubert, “that it was a wicked spirit which was trying to deceive me, because it ever mingled falsehood and lies with the truth. It doth appear to me, therefore, that it is profitable and necessary for one who is dying to have some man of understanding—like my Brothers—at his side until his departure.” These things he told me on the Vigil of St. James the Apostle after the eighth hour in the evening.

(32) After this, weak as he was, he continued in great tranquillity and peace of heart until his death, for he earnestly desired to be released and to be with Christ, having a sure confidence and hope in the coming of our Lord Jesus, the glorious 204Virgin Mary and the other Saints. In this ardent longing he continued until the day after the Feast of St. James, sighing and pondering over the Holy Psalms, especially the Psalm of “Blessed are they that are undefiled in the way.” He often asked how near he was to death, whether he showed the signs thereof, whether his short breathing did not portend death, and so forth: and we could give him no better comfort than to tell him the end was near at hand.

(33) Sometimes he cried out, but with great trustfulness: “O when will the Lord Jesus and Holy Mary with the Holy Angels come to release me? I trust that they will not delay their coming. Would that they might deign to come quickly and to make an end! I hope that I shall not long abide here,” and so forth. Very often he evoked Holy Mary, Jerome, and Gregory (for to these he was especially devoted) and other Saints to pray for him, to be present with him, and succour him in the hour of death. He besought us also to speak a few words to him from time to time and urge him to prayer and to the Invocation of Saints;. but for the rest to pray for him in silence, with sighing and tears, and to await his death with him, having our hearts repentant toward the Lord. Thus he came to his last hour, so fervent, so devoted, so ardently desiring to be released, so lovingly and confidently awaiting the coming of our Lord Jesus Christ, the glorious Virgin Mary,, the Holy Angels, and the other saints—nor, as it would seem, was he baulked of his desire.

(34) By this time he was already dead and quite cold in all his other members, and life seemed to flutter only in his tongue and breast, for there was scarce one of his limbs that he could move; 205but suddenly, without help from any one, he raised himself up by his own motion and clasped his hands and lifted them upward, keeping his eyes fixed upon the wall, toward which he most reverently bowed his head with all devotion, and he lifted up his hoarse and broken voice, and cried with all the strength he had: “Of Thy Glory, Thy goodness, Thy mercy, receive, oh! receive me! Of Thy Glory, Thy Glory, Thy goodness, Thy goodness, of Thy mercy, receive me, receive me, oh! receive me.” While he sat upright he repeated these words again and again, and at length laid him down upon his bed, but twice afterward he raised himself again with the same motions and gestures, and repeated the same words. And again he sank back and lay seemingly in a deep stupor and amazement, but I asked him, saying: “Brother Lubert, what is it?” “How is it with thee?” and he answered me, as it were in great amazement: “Wonderful, wonderful, marvellous, marvellous, yea, great and marvellous are the things which I saw when I sat up;” and then he added, “Call the Brothers, call the Brothers,” and, when I called them, immediately he breathed his last, after a short struggle, and fell asleep happily in the Lord, full of virtue and good works, for whom Blessed be God! for ever and ever, Amen.

From a letter of Florentius in praise of Lubert

(35) Who that knew our beloved Brother Lubert would not grieve for his death? who that loved him would not weep? who would not mourn and lament for our House if he diligently considered what ruin and calamity that death doth 206threaten thereto? What an example of humility, what a pattern of devotion to the Community was taken from us when he died! Is any one of us who survive so fervent in all the exercises of devotion and contempt for the world? doth any promote the common good as did Lubert? is any consumed by godly zeal for our House as he was? Is there any that doth so esteem himself as worthless, lacking in wisdom, insufficient? a pattern of all these virtues hath been taken from us by his death; for this cause it is just that he who loveth our House should mourn piously for him; for this cause he doth weep that is solicitous for our progress in spiritual things, and our grief doth bear proportion to the love we felt for him, for the more closely our hearts were knitted to him the more bitterly do they feel this severance. Verily our heart and soul were at one in the Lord with our most beloved Brother: judge ye therefore from that unity what the pain of severance is, and take the measure of our sadness by the abundance of our love. But if ye desire a brief and clear proof of the measure of that sadness and that pain which were so heavy and so grievous that we could scarce read two or three lines of your letter, or write two or three in reply thereto without shedding tears in such abundance as to hinder us from continuing; if, I say, ye would know the measure of our grief and sadness search the depths of your own hearts, all ye who loved Lubert even as we loved him!

Certain excerpts taken from the devout exercises of Lubert

(36) Thy task shall be to labour to uproot thy vices, and to gain virtue; but unless thou 207dost resign thyself to God simply and with all thy heart, committing all else to him, it will rather engender presumption in thee, making thee hard of heart, doubtful, restless and cowardly. Labour therefore with modesty, quietness and fear, but resign and commit the issue to God that He may do according as He will. Be not sad nor downcast if thou art not able to fulfil thy purpose, for it may be that God doth will it so lest thou shouldest trust in thine own virtue.

When thou prayest have no thought save of God and thy Psalmody, considering that He seeth thee. Give up thy will freely and wholly to Him, and utterly put aside, so far as thou art able, all unnecessary and empty thoughts. Strive so to behave thyself as if thou wert standing alone in the Presence of God, the Blessed Virgin and all the Saints; to Them show thy necessities and the wounds of thy soul.

When thou dost pray, or talk, or wheresoever thou art, let not thy thoughts dwell upon the Brothers—or any others who may be present—for to do so doth greatly distract thy thoughts from thyself, doth dissolve the virtue of thy mind, doth make thee bitter and suspicious, doth darken thine understanding, doth engender forgetfulness of God and love for the applause of men; doth befog the mind and disturb the conscience. Keep thy heart at peace and turned away from shadows and from sin, but turned toward God.

(37) Let thine aspect be like that of the other Brothers, neither too severe, nor ostentatiously cheerful, and so continue to comport thyself when thou art alone within thy cell; and if in anything that thou doest thou art inclined to comport thyself otherwise, strive to amend in this; so shalt 208thou always do the will of God with a quiet mind, shalt guard thyself from thy vices and continue at all times cheerful.

In every way and in all things beware of acting hastily, but do everything deliberately and without ostentation. Thou shouldest never speak harshly to any, nor bring a railing or derisive accusation against any, but rather implore and admonish him as charity doth demand.

Whenever thou art disquieted in mind bear patiently and quietly those things that are contrary to thy nature and disposition, but for the time being strive not to hinder nor do anything at all in that matter about which thou art disquieted beyond reason; wait rather until God’s grace and thy peace of mind return, and meanwhile flee to thy cell and to prayer because thou art weak and beset, and think “In your patience ye shall possess your souls.” From time to time choose to be alone, to labour with thine hands, to pray patiently, and to act without unreasoning haste. Always choose such matters for thy meditation about God and the Holy Scriptures as shall kindle thee to the Love and Fear of God or to horror for thy vices.

(38) Whatsoever thou doest in temporal matters, give not too much heed to appearance and outward show, but aim at doing the Will of God only and commit everything to Him.

Turn away thy heart and thine eyes from men; be constant to that which is within and forget that which is without: reach out to heaven with prayer, sighs, study and repentance, and whet thy mind continually upon these. Avoid ostentation and presumption, and put away the images of men from thy heart.

All virtue, all progress, doth consist in this, to follow the Will of God and to please Him.

Strive for this that thine intention may be toward God and according to His will, and cast away the passions of thy soul.

Take this as a rule that cannot misguide thee: whatsoever our Father Florentius and the Brethren may determine, that is God’s will for thee to do, for He doth dwell in them and they seek nothing save His pleasure.

Do everything as Florentius shall advise:—and if he is absent act in like manner by the counsel of Gerard in all things as if it were the counsel of God; for Gerard is far wiser, more humble, more prudent, more spiritual, more thoughtful than thou art, and his acts are more in accord with the Will of God than are thine.

Thou shouldest be very careful to avoid the occasion of sin. Often when thou art at peace thou seemest to thyself to be somewhat, but when thou dost mingle with outward things that which was hidden in thee cometh to light—for this thou oughtest deeply to abase thyself. Much talking doth take a man away from himself, leadeth him into ignorance, taketh away his forethought, and doth bring forth confusion. Therefore it is needful for one who is disposed to much speaking to meditate often, and pause or check himself so as to think whether what he shall say shall be pleasing to God or whether it shall tend to boastfulness, love for the praise of men and vain-glory.

For thy words, look to it that they be such as are necessary, pious and profitable; but before all things that they be in accordance with the Will of God. Thou mayest by no means speak loosely nor by thy words incite others thereto.

(39) Never speak hastily and mockingly to a man of his faults before others, for to do this is a sign of pride and presumption, and is an ill example to others.

Learn to talk little, to use but few words, and to speak with forethought. Wait while others speak, and be careful lest thou listen to aught that may do thee hurt.

Sift also the words of every man to find whether they be true or slanderous.

Be firmly resolved by the Grace of God not to speak of the evil deeds of any, nor willingly to hear of them save to some good purpose, and even then be cautious lest thou be led astray.

Let it be thy habit not to pour out thy heart too earnestly upon anything whatsoever, whether it be a temporal or whether it be a spiritual matter; but always hold back modestly in fear of thine own vices. Go forward with discretion and step by step; advance in due season and never altogether retreat, but keep thy heart sustained by the Word of God and so bent backward as to hold in check all thy vices in general, but especially any one vice which for the time thou dost particularly fear. Thus, by God’s grace, with due moderation and mature thought as in His sight, speak and do whatsoever thou thinkest shall please Him.

In thine eating avoid greed and gluttony; rather restrain thine appetite, that the blind and confused desires of nature may be enlightened by repentance and by a hunger to hear the reading. Take some portion of the reading and as it were ruminate thereon, or similarly that portion of Scripture, “A certain man made a great supper.” If at any time thou art disordered or oppressed in 211the head after eating, then flee to thy cell, or by talking awhile with other men, strive for the future to be more cautious in keeping guard over thyself; yet to pray and flee is safer. “Happy is the man that feareth alway;” and know this in very truth, that when in place of being afraid thou dost fall into security, thou fallest away from God and art led captive by devils and by thine own passions. Yet thou oughtest to fear in such a manner as shall make thee trust the more in God; the weaker thou seemest to thyself the stronger shall He make thee. Therefore it is good rather to trust others and to be fearful for thyself. In the things of God learn virtue and conduct from others, and fear to boast thyself;—for thy sake Christ became a learner; for thy sake He held His peace.

(40) Learn to remain within and to live the common social life amid the Brethren and the rest, and think highly of them; consider their virtues and thine own vices. When thou art in company with another, always think about some virtue of his, and of thine own lack thereof, so as to humiliate thyself inwardly for those vices of thine which are known to God, to the Angels, and to thine own self. Approach thy studies as if to take food for thy soul, that she being refreshed by what thou readest may learn to be wholly occupied therewith, to forget temporal things and to be held back from sin. Also study is of no great profit unless thou dost pray and so deal therewith as food is dealt with by the teeth—otherwise it is but little good. Therefore deal thus with it, and let it pass into thy soul, like food into the belly, to be transformed into virtue and good works, that the soul may be sustained thereby as by food. For as the body is refreshed by food so is the soul by virtue; 212thou oughtest never to study anything that doth not refresh the soul, for the fruit of study is the strength of the soul and the gaining of virtue. To study for the sake of teaching others or for any other purpose else save as aforesaid doth not nourish the soul, but doth make it unwholesome as superfluous humours make the body. Such study doth engender vain-glory, a heart puffed up, disorderly manners, empty thoughts, unstableness of mind, forgetfulness and light thoughts of God, love for the praise of man, a troubled conscience, a darkened understanding, and it doth render the soul faint and weak rather than refresh it. Wherefore to study in moderation and as it were to chew thoroughly what thou readest doth better refresh the soul than to study many things thoughtlessly and without so doing. It doth follow that that soul is dead, or doth consume herself which doth not so digest the word of God as to convert it into virtue and good works; such an one doth decay by reason of divers lusts and the desire for honour, and is eaten of devils as the body is of worms.

(41) When the clock doth strike bethink thee that thou art in the midst of thine enemies, and art not sufficient of thyself; therefore cry to God and pray, saying—“Forsake me not, Lord God, Thou art my God, depart not far from me.” Sometimes invoke the Blessed Virgin and say the Ave Maria. Remember that God seeth thee and that thy works are presented before Him by the Angels, whatsoever good thou hast done, the progress thou hast made, and the evil thou hast committed. When thou hearest the bell, think, “Arise, ye dead and come to judgement.”

Always strive to follow the will of others in those things that are not sinful or contrary to the 213will of God, and always put aside thine own desire and thine own counsel.

Learn to bear those things that are vexatious to all men, and to thee are difficult, though it cost thee toil and pain; and never answer any other man impatiently. Rather choose to be pitiful and prefer excess in this to overhardness.

When thou dost ask a question of thy Superior or Rector remember that it is the Lord Who dwelleth in them that speaketh to thee through their mouth and declareth His will; think how perilous it is for thee to resist His ordinance that is declared through them.

Think many times of thy daily sins, from what root they spring. Inordinate fear or too great presumption do hinder thee every day.

To be inclined towards riches, pleasures, high esteem, the praise of men, the delights of the world, and thine own will; to be inclined towards these, I say, and to do that which is good in thine own eyes, and to avoid and think lightly of humility is to go back to sin, and to be turned away from Christ, and from the rule of thy spiritual Father; for the very road to virtue is this, to resist sin and humbly to obey one’s Superior.