ON ST. JOHN OF BRIDLINGTON, CONFESSOR, OF THE ORDER OF CANONS REGULAR, IN THE DIOCESE OF YORK IN ENGLAND,
IN THE YEAR 1379.
PRELIMINARY COMMENTARY.
Account of the monastery in which the Saint lived; his memory among the martyrologists: cult: was he canonized? The Life to be published.
John, confessor, of the Order of Canons Regular, in the diocese of York in England. (S.)
BY J. B. F.
Brillendunum, or, as others prefer, Bridlintona, The Saint, who lived in the monastery of Bridlington in England, is a small town of northern England in the duchy of York, on the coast of the German sea, 35 English miles distant from York towards the east; where the most illustrious lord Walter de Gaunt (whose genealogy see in Camden's Britannia), with the consent of Henry, king of England, erected a monastery of Canons Regular of the Order of St. Augustine as the 12th century was verging towards its middle, and endowed with annual revenues the canons serving the church of Blessed Mary of Bridlington, as the reader will be able to see in volume 2 of the Monasticon Anglicanum, page 161. To the canons of this monastery St. John, after he had been excellently brought up by his parents (whose names the biographers pass over in silence) and had applied himself to literary studies at Oxford for two years, joined himself as a companion, being in his twentieth year. It is not my intention to set here before the reader's eyes how diligently the Saint observed the Rule of St. Augustine which he had taken up through the whole course of his life; how zealously he discharged every office of the monastery; with what fatherly goodness, finally, when adorned with the dignity of Prior, he kept his subjects on the path of religious perfection, offering them examples of wonderful virtue: for all these things are related in the Life which I am going to publish here, when I have first premised some things concerning its writer, the Saint's ecclesiastical cult, and his memory in the sacred Fasti. From this last I make my beginning.
[2] and inserted in the sacred Fasti mentioned here Various martyrologists celebrate St. John on this day, and first of all Molanus in the first edition of his Usuardine Martyrology, with the following announcement, to which Galesini afterwards closely adhered: Of St. John, Prior of Bridlington in England, of the Order of Regulars, who was canonized by Boniface the Ninth. I said in the first edition of his Usuardine Martyrology, because in the other editions of it by Molanus no mention is made of the Saint's canonization, as neither in Chastelain, who records him in the Universal Martyrology in these few words: In England (so the French words run), of St. John of Bridlington, canon Regular. Nor do Wilson and the author of our Florarium, written in the year 1486, dissent from Chastelain in that matter. For the former, in the English Martyrology, published in the year 1608, composed the following eulogy for the Saint: At Bridlington, in the province of York, the deposition of St. John, confessor, Prior of the monastery of Canons Regular, whose life, illustrious in holiness, was splendidly manifested by miracles which he wrought both while living and after his death; he died in the year of Christ 1379 and was buried at Bridlington; and the latter has thus: In England, the birthday of Blessed John, Prior of Bridlington, of the Order of Regulars, whose glorious life and wonderful deeds winged fame has so brought into the public knowledge of all nations that not only from the kingdom of England but also from the whole circuit of the world a multitude of peoples therefore flocks to him, humbly asking to be illuminated by the rays of his merits. He died in the year of Salvation 1366. By what reason the author of our Florarium was induced to fix the time of the Saint's birthday in heaven in the year of restored Salvation 1366 I have not ascertained; certainly among the writers who have mentioned St. John I have so far found none who does not relate that he departed from this life in the year of the Incarnate Word 1379.
[3] Further, from the words of our Florarium already recited it seems to be gathered that St. John enjoyed ecclesiastical cult from as early as the 15th century; he is extant, with ancient and legitimate cult, nay rather, that the beginnings of his cult are probably to be traced even higher and from at least a few years after the Saint's death, these following words of Walsingham in his English Writings, edited by the care of Camden, show: At that time (namely in the year 1389, or the tenth year after John's death) in the priory of the canons of Bridlington, at the tomb of John, formerly Prior there, such great and manifest miracles were being wrought that they brought almost all England into astonishment. And not only probably, but certainly also, St. John would have enjoyed ecclesiastical cult from as early as a few years after his death, if what the two above-cited martyrologists Molanus and Galesini record were consonant with the truth. For they affirm that John was enrolled in the number of the Saints by the supreme Pontiff Boniface IX, who occupied the Roman Chair of St. Peter from the year 1389 until 1404, and the same is also done by Mauburnus, abbot of Livry, or John of Brussels, in his Venatorium of the Canons Regular, and by Ferrarius in his General Catalogue of the Saints who are not in the Roman Martyrology. But all those writers, as you will understand from what is now to be said, seem to have gone astray in this matter. And first indeed Ferrarius, who, as I have just indicated, relates that the Saint was canonized by Boniface IX, certainly does this not without a shameful and manifest error.
[4] For he affirms that the thing was done with solemn rite by Boniface IX in the year 1379; although meanwhile by Boniface IX but who will not judge that the said Pontiff, who entered on the Roman Pontificate in the year 89 of the 14th century, could not have decreed the honours of the heavenly ones to the Saint ten years before he became Roman Pontiff? As regards Molanus and Galesini, they assign neither the year in which nor the city in which that canonization was performed. One alone among all the writers, Mauburnus, in the book assigned in the preceding number, asserts that the Saint was entered in the Album of the Saints by the same Pontiff in the year 1395; but he brings forward no documents by which to establish the assertion, nor does he cite any suitable author, without whom I do not think credence is to be given to him when he pronounces, inasmuch as he is later than the supreme Pontiff Boniface IX by almost a whole century. Hence it comes about that in asserting the Saint's very canonization by Boniface IX, inasmuch as he likewise does not support it by a suitable document, he does not merit greater credence either (which is also to be said here of Molanus, Galesini and Ferrarius for the same reason).
[5] Moreover, the author of the Life to be subjoined to this Commentary, does not seem to have been canonized who relates nothing about the enrolment of St. John in the number of the Saints, seems in no way to favour these. Francis Pagi in the Historico-chronologico-critical Breviary of the Roman Pontiffs, and the Codex of Canonizations edited by Giusto Fontanini, are also deeply silent about this canonization. From this silence it came about, I think, that, when Molanus's Martyrology was reprinted in the year of restored Salvation 1573, not even a single word of mention was made of the Saint's entry into the Album of the heavenly ones. Further, I do not at all doubt that Galesini, if he had had the second edition of Molanus's Martyrology in his hands, would have suppressed in silence our Saint's canonization in his announcement. But hear Fortunato Scacchi, in De Notis ac Signis Sanctitatis, section XI, chapter 4, speaking thus of the authority of the Martyrology composed by Ferrarius: Philip Ferrarius, having collected the names of any [ ] of God whatever who in any way have some veneration in some church or monastery, whether they are venerated by the authority of the Apostolic See or without such authority, filled up his Martyrology. Whence it is clear that the authority of Ferrarius is not sufficient for our Saint to be believed canonized.
[6] it does not seem, And indeed, if St. John was enrolled in the number of the Saints, what was the reason why the most learned men who reformed the Roman Martyrology in the time of Gregory XIII, Sixtus V and Urban VIII not only were silent about our Saint having been entered in the Catalogue of the Saints, but did not even celebrate his memory by a single word?
1
Why did the said men not comply with the Pontifical Decrees related in the learned Work of the supreme Pontiff Benedict XIV, De Servorum Dei Beatificatione et Beatorum Canonizatione, book 4, part 2, chapter 18? For according to the said decrees there are to be noted in the Roman Martyrology the names of those who after its publication are canonized by the supreme Pontiffs, and of those who by some one of the ways approved according to the ancient discipline of the Church had been enrolled in the Album of the Saints, and yet had not hitherto been recorded in the Roman Martyrology; as the said supreme Pontiff relates in the cited Work in distinct words thus: According to the prescriptions, therefore, of the decrees adduced, the names of the canonized are to be written in the Roman Martyrology, and this whether we speak of those who after the publication of the Martyrology are from time to time entered by the supreme Pontiff in the Album of the Saints, or whether we speak of others who were canonized by some one of the ways approved by the Church, and whose names have not yet been placed in the Roman Martyrology.
[7] he enjoys among the Canons Regular, Whence it becomes manifest that that canonization was altogether unknown to the Sacred Congregation of Rites. All these things move me very greatly to believe that the Saint was not entered in the number of the Saints. But although this is so, and it is not made certain from elsewhere either that the Saint enjoyed ecclesiastical cult from as early as only a few years after his death, yet that the honours of the heavenly ones have been paid to John by the Canons Regular during the two centuries just past, and further are paid today, is attested by the proper Offices of the Saints printed for the use of these Canons, in which at the 10th day of October an Office of our Saint is set out to be read. Nor is there any reason why anyone should call into doubt whether this is done legitimately. For John is recorded among the Saints who, although they are inscribed neither in the Breviary nor in the Roman Martyrology, may nevertheless be venerated by the Canons Regular by the concession of the supreme Pontiff Pius V, as becomes manifest from the indult by which this Pope permitted it in the year 1570.
[8] It now remains that we proceed to the Saint's Acts. In our literary stock there are preserved two Lives of St. John, and he has obtained three writers of his Life, of whom we publish one. faithfully copied from a codex of Rouge-Cloître, a monastery of Canons Regular of the Order of St. Augustine near Brussels, of which one, published in John Capgrave, a writer of the 15th century, in the Catalogue of the Saints of England, page 191, was composed by an anonymous author nearly contemporary with our Saint: the other, much more contracted, is wholly contained in the cited work of the anonymous author. Laurence Surius relates in these words that he made the former Life, contracted by him here and there, public in his fourth Trimester of the Saints, page 149: The Life of John, Prior of the monastery of Bridlington, of the Canons Regular in England, from a certain manuscript codex, written out more compressedly and contractedly by Laurence Surius, the style having been changed. The codex did not have the author's name; but it is a weighty History and written by a contemporary of his. But the said Surius tries in vain to prove from these words of the biographer that this Life was written by an author contemporary with St. John: And not only applauding (St. John) in the embrace of the sciences, nay rather sighing more eagerly after heavenly things intellectually, while he remained a student at Oxford: frequently omitting the inquisitive altercations of sophisms, he dedicated the temple of his spirit to the supreme prince, … as indeed we have heard from the relations of truthful fellow-students. For who does not see that from these words it in no way follows that this biographer was contemporary with the Saint? But that he was nearly contemporary, who will gainsay? I have also in my hands a third Life of the Saint, composed by the lord Hugh, and excerpted by an amanuensis from volume 95 of the Library of the Reverend Fathers of the Oratory of the Vallicella. That the work of the anonymous author just cited lighted the way for this biographer in setting forth the praises of our Saint can be sufficiently gathered from his narrations; but whence he drew the many prodigies wrought by the merits of St. John both living and dead, which you would seek in vain in the above-cited Acts of the Saint, I have not ascertained; nor does the author anywhere reveal even by a word in what age he wrote. For the rest, the Life written by the lord Hugh, since I do not know that it has so far been published, I shall subjoin here collated with the Acts already cited, in such a way that I shall bring the variant readings of these, which are of some moment, into the Annotata, lest the reader should want anything.
THE LIFE OF ST. JOHN OF BRIDLINGTON, CANON REGULAR.
By the lord Hugh, Canon Regular,
From volume 95 of the Library of the Reverend Fathers of the Oratory of the Vallicella, collated with the Life published in Surius and Capgrave.
John, confessor, of the Order of Canons Regular, in the diocese of York in England. (S.)
BHL Number: 4355
By the lord Hugh.
CHAPTER I.
The Saint's birth: study of letters: institute of life; priesthood and promotion to various offices of the monastery.
The Saint's birth and first years: Blessed John, sometime Prior of Bridlington, born of honourable Christian Catholic parents devoted to God in the kingdom of England, in a certain township which is called Tuenge a, of the diocese of York, drew a gentle origin; who, following God from his very boyhood, God himself, as is believed, leading him, began to enter on the way of holiness, and already in the very years of innocence strove to seize the degree of perfection; for in the fifth year of his age, handed over by his parents to scholastic disciplines, he diligently gave his attention to the lessons and teachings of his master, so far as his tender age allowed. And while he was coming out of school with his companions, and they were intent on boyish jests, as is usual, and on vain runnings about this way and that, he flew to the church, and there, alone, given in his slender age wonderfully to prayer and devotion, as if taught by the grace of the Holy Spirit, he wholly rejected all slippery things and boyish habits, so that nowhere or rarely did any sign of boyish levity appear in him. A wonderful thing — who would ever be willing to believe that a five-year-old forsook boyish acts and games and was given to holiness and devotion, especially since such an age does not yet have perfect discretion, nor recognize the knowledge of good or evil? Certainly, as I think, it would not be right even to believe it, were it not by the inspiration of that supernal Master who said: "Suffer the little ones to come unto me, for of such is the kingdom of heaven b." Thus assuredly in tender years John, filled with the grace of God, began to lead a celibate life, and, the supernal Guide leading, afterwards graciously merited to be promoted to the degree of sanctification and of a more perfect life.
[2] having after these taken the vow of chastity, Having therefore passed several years innocently under his mother's wings, and the time of adolescence approaching, in which a riper age and the frailty of men, through the instinct of natural puberty, is wont chiefly to turn aside into the way of corruption and wantonness, he, moved by divine inspiration, strove with all his endeavour to avoid the pleasures of corruptible life, and so, turning himself wholly to God, he commended his purity to the Lord with assiduous prayers, and, being already in the twelfth c year of his age, he vowed a vow of chastity, offering to God the lily of his virginity, and kept continence of heart and body inviolably, as is believed, to the end of his life; and from then on he grew daily as in age so in good acts and virtues, and, given to holy conversation, devoutly frequented churches, and at all times when he could assiduously attended the divine Offices with honourable and religious persons; whatever also he could understand of the sentences of sacred Scripture he stored with zeal in the little cupboard of his breast; and although he still lived on the slippery way of this world in secular dress and among the common people, yet with the Lord's help he grew from virtue to virtue, and panted with all his strength, so far as he could, after the fatherland of heavenly life; weighing, therefore, that his state and the vow of chastity which he had taken were tossed by the winds of temptations amid the waves of the world, he resolved by all means to fix the anchor of his purpose firmly on a more solid shore, and, that he might render the Lord a freer service, to flee to the quiet port of religion.
[3] When therefore he had already advanced far in the years of discretion and had almost reached the twentieth year, he embraces the religious life, having abandoned the joys of the world and its transitory pomps, he devoutly received the habit of the holy religion of Canons Regular in the venerable and religious place of the priory of St. Mary of Bridlington, of the diocese of York; which priory indeed, distant from the same city of York by thirty miles or a little more, situated not far from the shore of the sea, affords to religious men a pleasant and as it were solitary dwelling. John, therefore, having received the habit of religion, like a new young plant planted beside the running waters, began to put forth the shoots of virtues in the house of the Lord, to watch, to fast, to pray, and, desiring to please God from a little one, led his life in labours and abstinences; and afterwards, at a fitting time, regular profession having been made by him, according to the grace of God bestowed on him he was seen to enter confidently on the way of a stricter life; by frequent fasts, continual vigils, assiduous prayers and other labours he compelled his body to serve the spirit, always living among others and with others in an orderly, sociable, humble, obedient way, and in the renunciation of his own will; and he established in his heart, as a foundation, humility and patience, like two precious stones. And so he was to the others in that monastery, even the older ones, a mirror of regular observance and an exemplar of holy conversation; whence the evangelical saying may probably be uttered of him: "There was a man sent from God, whose name was John d." This happy John, therefore, had a happy and gracious beginning, and, a happier middle following, obtains a most happy outcome of his manners, as will plainly appear in what follows.
[4] As time went on, also, being promoted successively to sacred orders and established in the priesthood, he became accustomed to pray more devoutly, and promoted to sacred orders. and with psalms, hymns and spiritual canticles to render more abundant praises to God almighty with mouth and heart together. At the time also when, having prepared the dwelling of his heart, he approached the office of the altar to celebrate the divine mysteries, with devout confession and contrite spirit, like a true disciple of Jesus Christ he consecrated and handled the venerable Sacrament of the Lord's body in memory of his passion with immense trembling; which also he received with the greatest devotion and reverence, judging himself very unworthy to perform so sacrosanct a mystery; and although he was young in age, yet he showed himself old by the gravity of his manners and works and the sobriety of his life. For it is written in the book of Wisdom, chapter 4: "Venerable old age is not that of long time, nor counted by the number of years, for the understanding of a man is grey hairs;" and a little after, namely: "And a spotless life is old age." And indeed he was made by the Prior master of novices e and instructor of the young: his life together with his manners, praiseworthy and gracious, stirred up many and edified them to salvation; and by night and by day, singing in choir and reading in the refectory or ministering elsewhere, the defects of his absent brethren
he willingly and without murmuring made good. A certain father of the monastery and other canons, considering the prudence and discretion of this John, successively made him administrator f in various offices of the monastery, and he, as a faithful and prudent steward, ministered usefully and faithfully the things that had been committed to him, and so governed himself that he was acceptable to God and was loved by men with exceeding affection; nor on that account did he ever withdraw himself from the divine offices, the canonical hours of night or day, but always was present with the others in choir, singing and reading, unless some impediment stood in his way or a greater necessity constrained him to be absent.
[5] he administers the temporal goods of the monastery. I shall not be able not to relate a certain wonderful thing, which however I have not found written, but have learned by hearing from certain religious; at a certain time, then, this blessed Man, already appointed administrator in the office of Cellarer g, was managing the external affairs of the monastery, for which cause he frequently had to go out of the monastery, to oversee the possessions and Granges h, to attend to the repairs of houses, to assign their tasks to the tillers of the fields and other labourers, to order and provide bread, drink and other things for the expenses of all within and without; all which things he carried out diligently, faithfully and discreetly according to the knowledge inspired in him by God. There was therefore at that time among his brother canons no small admiration of his life and virtues, and secret and frequent talk of his holiness; but because it is written, so many heads, so many opinions; and as the Jews of the Lord Jesus Christ, so they too spoke of that Blessed John; some thought and said: he is good and devout; others on the contrary said: no, interpreting his holiness ill and disparaging his devotion and simplicity with a malignant spirit.
[6] Loaves, at the intercession of St. John, appear, as is related, as stones; Now there were at that time certain poor people who lived outside the monastery in a neighbouring house, suffering a lack of food; and Blessed John, condoling with their need from the bowels of mercy, was thinking by all means of imparting something to their want from the abundant goods of the monastery; for which cause, when he had to go out on the business of the monastery, he took some loaves with him and carried them out secretly and gave them to those same needy people; and when he had repeated this work of mercy for several days, certain of those who envied him, spying this out, also accused him to the Prior on this matter, saying: that the improvident Cellarer was carrying off all the goods and distributing them here and there at the pleasure of his will. But the Prior, as a prudent and experienced man, knowing that John was a faithful, devout and discreet man, and that their accusation did not proceed from good zeal, with kindly words concealed their malice for the time. It happened on another day after these things, at the time when John the Cellarer wished to go out, that the Prior with some of those who had accused him was standing beside the road by which he was to pass; and that servant of God John, considering diligently the needy and the poor, took some loaves with him, and, carrying them secretly under his cappa i, was busy fulfilling the work of mercy and piety as he had been wont before; and the Prior, seeing him going out, at once called him by name, saying: John, come here. And he immediately, obeying the Prior's command, came into his presence; and when the Prior asked him what he was carrying, he, desiring his good works to be known to God alone, as a simple and innocent man, with bowed head answered the father Prior: Father, he said, they are stones k which I wish to carry to mend the road outside the gate: intending by an honest excuse of this kind shrewdly to cloak the works of his pious intention, not on account of his Prior, who was aware of holy secrets, but on account of the others who stood present with the Prior. Then the Prior said to him: Show us, Son, that we may see whether they are truly stones; and he, at once obeying the command of the one ordering him, showed before them the loaves which he was carrying, which in their sight appeared to be stones. The Prior, utterly astonished at this, having given him leave to go, said to those who stood with him: Behold, what an unjust accusation you have brought to me against this kindly, humble and innocent Man. But they, wondering and struck with great shame, returned into the cloister, carrying their folly with them, and afterwards, the malice of their perversity having been cast away, always held this John in love and reverence.
[7] This deed indeed could well be credible, considering the virtues of this blessed Man, which prodigy the Saint's biographer tries to prove. his gentleness, humility, innocence, chastity, modesty and charity, of which it will be set forth more fully below. It is read also, and is in the Acts of Blessed John the Evangelist, that he turned woodland rods into the finest gold, which he afterwards made to return to their proper nature. But this man by his merits transformed loaves into the likeness of stones, which he again restored to their proper state. That one, a virgin chosen by the Lord, remained so for ever; this our blessed John, as I said above, chosen by the Lord from his boyhood and beloved, kept chastity of body and heart immaculate to the end of his life. It is read also of the blessed virgin Brigid that by her touch alone she restored to its former greenness wood that was withered and dry for a long time; many other things also could be brought forward from holy Men in argument of this matter, as in the books of the Dialogues of Blessed Gregory, part 3, and elsewhere — such are, beyond doubt, those living chastely, in whom God dwells. First to the Corinthians, 3: For the temple of God is what you are. And in the same: But he who cleaves to the Lord is one spirit with him. And in the book of Wisdom it is said: Incorruption makes one to be near to God.
ANNOTATA.
CHAPTER II.
The Saint is elected Prior: illustrious virtues shine forth in him.
He is elected Prior, Now as the merits of pious conversation and holy life grew in this blessed Man, being relieved of the office of Cellarer and made Subprior of the monastery, or discharging the office of Vicar, he ruled shrewdly and discreetly all things that pertained to the observance of religion; sparing and austere towards himself, he was kindly and merciful towards others. Keeping modesty in corrections, abounding in compassion and brotherly piety, diligent in admonitions and exhortations, excelling in humility and chastity, exercising himself in every good work, he showed to all an example of grace and gentleness: and since it is written: "Everyone who humbles himself shall be exalted a," the Prior of the same monastery having afterwards died, all the canons, gathered in the chapter house, after the invocation of the Holy Spirit, elected him as their Father and Prior with unanimous consent and assent, no one at all objecting or contradicting, in the thirty-seventh year of his age b. Some on account of his holiness and devotion, some on account of his circumspection in spiritual and temporal matters, all cried with one voice that he was worthy and very useful to be Father and Governor to them and their monastery; and he, as he was always accustomed, addressing them with kindly spirit, said that he was altogether unworthy to undertake such a degree and such a burden, and resisting for some time would not consent. But, all the canons persisting harmoniously in the same judgement of election, and he himself perceiving that the will of God concerning him was present in this, admonished by the counsel of certain prudent men and at the same time overcome by the prayers of all, he was at length in a manner compelled, although unwilling, to give his assent to the election; and being presented also to the archbishop of York, he was lawfully confirmed by him, according to the rite of the country, as perpetual Prior of the same monastery.
[9] But he then, as a prudent man, meditating with himself and considering the great burden laid upon him, prudence, and according to the sentence of Blessed Gregory: of him to whom more is committed, more is required in rendering account: trusting in the grace of God alone and in his help, he commended himself and all the things of the same monastery which he had undertaken to govern, with devout prayers, to the Governor of all things heavenly and earthly. By his pious merits and prayers the affairs and business of the monastery, both in spiritual and in temporal matters, remained in good state for the time that he was Prior. And although some, placed in such government, thinking not of the burden but rejoicing in the power and honour of prelacy, are the more exalted by it, he on the contrary became humbler and kinder, and more ready to serve in works of charity. Night and day in cloister, choir and elsewhere he observed regular observance, as he had always observed it while he was younger, as if he seemed to have before his eyes that saying of Wisdom: They have made you ruler; be not lifted up, but be among them as one of them c. And indeed he was rarely absent from the canonical hours to be said in choir, except on account of guests and others arriving, or when a graver cause urged him for the business of the monastery; and he lived thus among his brethren as one of them. He always loved the right way, and, holding the middle everywhere, not turning aside to the right by exalting himself on his dignities and merits, nor to the left by yielding to the favours and vices of human frailty; and he showed himself without pretence to those living with him outwardly such as he was within himself inwardly in his heart; and although he had a large, honourable chamber, with all furnishing and adornment, assigned from ancient times to the office of the priory, in which other Priors, his predecessors, used to reside and rest at night
he himself nevertheless, reckoning this vanity, would not sleep in that chamber, but every night rested in a cell with the community in the common dormitory; his bedding and garments d were by no means costly, but rather cheap and coarse, yet decent and befitting his religion.
[10] Now when Compline was finished, he was wont to remain alone in choir, with the highest care for salvation, devoting himself there for some time with the greatest devotion to prayer and contemplation, recalling and considering within himself the state of his life, the care of souls and of the government of the monastery committed to him, and also what he had done in his long-continued * acts, whether perchance he had offended God by any negligence, knowing that he, as a mortal man, would render account of all these things; and from that hour until the morning of the following day he spoke with no one, except for a cause of the greatest necessity, or when another pressing cause existed. In which matter it is to be noted that the Canons Regular, and also the monks of St. Benedict in the kingdom of England, at any time of the year, both in winter and in summer, sup before Compline, and between supper and Compline there is prayer or contemplation for some space, until the servers have supped in the refectory; and similarly on fast days and others on which they eat only once, the collation takes place before Compline, and, the collation having been held, the community goes in procession from the refectory into the church to the office of Compline, which having been said and finished, all go in procession with silence and peace into the dormitory, and without delay the bell sounds for sleep, nor afterwards is it lawful for anyone to go out, except for a cause of necessity and with special leave granted by the Prior or the one acting in his stead.
[11] diligence in the canonical Offices, To the office of Matins also he rose every night with the others, and frequently anticipating the others, he persevered for some space in choir in devout prayers and holy meditations. When the office of Matins was performed he sometimes returned with the community to the dormitory, and, entering his cell, pretended to go back to rest in his place like the others; but afterwards, when he perceived that his other brethren were sleeping, he secretly returned from the dormitory to the church, and sometimes there, or in the chapter or another devout place, spent the remainder until the light of day in contemplations, psalms and other devout prayers; and so he continued in general the whole time of his life, serving God holily and religiously. It was also his custom to put no earthly occupation before the divine office; but if he foresaw that any cares would come upon him on account of which he could not be present in choir at the appointed hours and times, then before all things he said with one of his brethren the hours of the day and also the Office of the Blessed Virgin Mary, likewise with the Office of the Passion of Christ and his other accustomed devotions, with great devotion of heart, and then humbly confessed his sins to his confessor with contrite heart, lamenting and grieving more over light and small sins than another perhaps over grave sins; and afterwards he heard Mass, or devoutly prepared himself for celebrating, approaching the office of the altar with the greatest reverence and fear; and very often while he stood at the altar, as those who assisted him in the office of the altar used to declare, so great a fear seized him that in the coldest season of the year a great quantity of water dripped from his head, and sometimes he seemed as if wholly dissolved into sweat: but when he saw this and what had happened to him, he would never have it made known to anyone.
[12] regular observance, And the remainder of each day he spent untiringly about the needs of the monastery within and without, the canonical hours excepted, until the hour of refection, because he commonly dined in the common refectory with the others, unless on account of noble men or other guests arriving, for whose sake, that he might treat them more honourably and humanely, it was altogether necessary for him to be absent. For he took food and drink with the greatest sobriety and temperance, taming the flesh with fasts and abstinence, always intent on the reading of sacred Scripture, and desired to be fed with spiritual rather than bodily food, knowing that it is written: "Not by bread alone does man live, but by every word that proceeds from the mouth of God e"; also with David he says: "How sweet are your words to my palate f"; and whenever he perceived anything from the sacred reading which sounded only to spiritual edification, he tenaciously committed it to his memory, and his mind was raised to contemplate supernal and heavenly things; and rising after refection he gave the customary thanks with the others: and afterwards he gave himself not to vain talk or human solaces, but rather to divine conversations and those things which pertained to the salvation of the soul, or turned himself to some honourable and useful occupations; nor would he at any time be idle, recalling what is written: Idleness is the ruin of the soul.
[13] Frequently also, in order to subjugate the pleasures of the flesh, with contempt of vainglory, he refreshed his body with bread and water alone, eating nothing else. But when guests arrived, for whom he prepared something of the more sumptuous foods according to their station, he sat down with them at table, and pretended for their solace sometimes to eat of the delicate foods; yet that which he took was in small quantity; there was served to him by a certain one of his people, faithful to him and serving him secretly, a small silver cup with a little water, covered with a silver lid, from which he drank, prudently and cautiously cloaking his abstinence, always with cheerfulness of countenance, so that thus, by a pretended refreshment of eating and drinking, he might devoutly deceive the eyes of the guests, showing himself outwardly as if like the others, but within he was very unlike; and he did this especially so that vainglory might in no way swallow up his merit and intention; for Blessed Gregory says, vainglory sometimes besieges the abstinence of the flesh; for this devout Man shuddered at all vainglory as at a certain deadly poison. From his salutary communication in word, countenance and work, some who came to him were more delightfully satisfied than from the foods and drinks which they had before them on the table; and although he, concealing his secret within himself, affected to be reputed an ordinary man, the more he strove to flee human praises and favours, the more widely everywhere his celebrated name was spread abroad. "A city set upon a mountain cannot be hidden g."
[14] He was also of great and admirable patience, quiet and peaceable, and without complaint bore with a glad spirit his own injuries and the tribulations of his household; unconquered patience, yet those who inflicted injuries of this kind on him and his he corrected with such constancy, modesty and tranquillity that afterwards they feared to do such things or to offend him further: which so praiseworthy patience he also exercised against persecutors and invaders of the property of his monastery, some of whom he overcame by kindly affability; reconciling others to peace by humility and by bearing with them for a time in tolerance; and towards others, as a prudent and noble defender, standing unconquered for justice' sake, he compelled them to lay aside their enmities, and very often merited to have as defenders those whom he had endured as the sharper wrongdoers and persecutors. Likewise in his infirmities and straits he was so patient that never was a complaining word heard from his mouth, but he always gave thanks to God in all things, both in adversities and in prosperity.
[15] He was also of great humility towards all, casting from himself all arrogance and pride, profound humility, and so kept his life and reputation inviolable that in his gait, bearing or dress, or in his other movements, he did nothing by which God and man might be offended, but what became his holiness. He was moreover rooted and founded in fervent charity, loving God above all things and his neighbour as himself, compassionate and merciful, and always bearing pious bowels towards the afflicted, so much so that he relieved in manifold ways * very many who had fallen into want, giving and lending to them things which he never afterwards would ask back. Towards poor people also holding possessions of the monastery and complaining of their inability to pay, moved with pity and mercy, he very often remitted and relaxed part, sometimes the whole of the debt, and gave himself to everyone who asked for the love of Jesus Christ in the most secret way he could. Poor scholars also he maintained at the schools from the abundant goods in the monastery, with the necessary expenses, as he conveniently could; many other poor living with them also he fed like another Tobias, and clothed others. Many other works of piety also he did most mercifully towards the needy: whence in works of piety of this kind he could rightly be called a true imitator of Blessed Augustine, his father and ours h, of whom it is read that, the money of the church being once lacking, when he had nothing to give to the needy, he ordered the vessels of the Lord to be broken and melted down and distributed to the needy.
[16] and shines with tenderness of conscience. This Man was moreover God-fearing, always fearing God, abstaining from every evil work and remaining in his innocence, chaste in body, modest in speech, clean in thought, gentle, likewise merciful, as it were obedient to his elders and seniors and condescending to their counsels, a fervent zealot of good manners, a rigid persecutor of vices, chastising his body and bringing it into subjection; with those who hated peace he was peaceable, and to those who did well he was a companion through humility; endowed with prudence, provident in counsel, discreet in all his acts, crowned with the whole of manners and virtues, circumspect towards all things, an imitator of those four living creatures which are described as having eyes before, behind and round about. He was moreover poor in spirit, contrite of heart, despising himself, seeking neither the riches nor the honours of the world, but resolving to serve God alone with his whole heart and work, lamenting his own sins with the greatest contrition and sorrow of heart, and very often grieving also over those of others, always having perfect hope in the mercy of almighty God, with perseverance in good things to the end of his life. He also many times saw in the spirit certain excesses of his subjects and household, who sometimes did some things secretly of which they did not wish him to know anything. But he, who was absent in body, in a wonderful manner seemed to stand bodily beside them and to address and correct them, that they might abstain from excesses of this kind; and they, corrected by fear of him, feared thereafter to do such things.
ANNOTATA.
but, he excusing himself, another was elected. But when that one was taken away by the plague within not many years, the providence of divine wisdom, wishing the lamp, conspicuous with so great light, to shine before others also with its rays, brought it about that he was elected again by the free votes of the brethren.
* read diurnis
* read multiformiter
CHAPTER III.
Certain miracles of the Saint, his sickness and blessed death.
Five men are rescued from shipwreck. But it will please me to express, for the consolation of the faithful, a few of many concerning certain wonderful acts which the Almighty, as is piously believed, deigned to manifest before his people by the merits and prayers of his Servant while he was still surviving in this mortal pilgrimage. On a certain occasion, while Blessed John was Prior, while five men from the township which is called Hertylpole a, of the diocese of Durham, were sailing on the sea, a certain tempest assailed them and their vessel, and the waves swelling so far, the wave of the sea broke over them as if it would at once engulf them, so that according to reason no hope of escaping appeared to them; and these men, to whom Blessed John had been chiefly * unknown, but who had nevertheless heard much of his life and holiness, seeing themselves placed in so great danger, began unanimously with tearful voices to call upon God, that by the merits of this Blessed Prior of Bridlington he would deign mercifully to free them from those surgings of the sea. And while they persevered devoutly in this supplication, behold, there appeared to them one clothed in the habit of a Regular canon, who, coming to them and laying his hand upon the little vessel, brought them safe to the shore. Which men indeed, thus freed from the danger of death, hastened as quickly as possible to the monastery, and as soon as they came into the presence of him whom they had never before seen bodily, recognizing him from his having appeared to them on the sea, they began on bended knees before him to narrate in order all things that had happened to them, giving him thanks for their deliverance b. But Blessed John severely rebuked them for the word of thanksgiving, asserting that he had been in his monastery at that time, admonishing them to keep silence and to enter the church, and there devoutly render thanks to God and the blessed Virgin Mary for this cause, and to ascribe nothing to him, but the whole to God, who alone works wonders.
[18] A certain noble man in that province, frequently hearing of the fame of the aforesaid Blessed Prior, Water tastes of wine. resolved one day to go to the monastery, that he might know more certainly by some experience whether the things which he had heard from others were true or not. Coming there, he was received by the Prior and his brethren, and some of the more sumptuous foods having been prepared for such a man, the Prior himself, together with the others, for the sake of consolation and courtesy rather than of eating, and that he might show the noble man some solace of his presence, sat down with him at table; and the foods and drinks being placed on the table on this side and that, that server of whom I made mention above, who was wont to minister to the Prior at table, who was also aware of his abstinence, secretly set beside him the above-said small silver cup, covered, with pure water: and while they were feasting and conversing, the aforesaid noble man desired in some way, keeping his courtesy, to know what kind of drink was in that silver cup from which the Prior was drinking. For it is the custom of that province, for religious as well as worldly men, to drink wine from silver cups *, and Prelates or other nobles always have their cups covered beside them on the table, who before anything and have set down the cup upon the table, immediately the server who stood by puts the lid back on the cup or other goblet. A fitting time having therefore been watched for, so that it might by no means displease the Prior, the same noble addressed the Prior familiarly with jesting words, saying: Lord Prior, I should like, if it please you, to taste a little of your cup. Then he began courteously, with kindly words, as it were to forbid him this, because the noble also had another cup with wine placed before him; and the noble, smiling, and with hand stretched out, wished to seize the Prior's cup. But Prior John, alarmed and grieving within himself, because he did not wish the secret of his abstinence to be revealed, held the cup back on the other side, lest he should taste of it at all. And when the noble insisted that on that occasion he should fulfil his wish, the Prior said: Wait a little, until I make the blessing; and, the eyes of his heart lifted up, and a short prayer poured out in silence to God that the water might take on the savour of wine, he blessed the cup, and gave the nobleman leave to drink. And he, tasting a little of it, said that he had not tasted better wine for a long time; but afterwards the truth of the secret became known to him through others, that pure water had truly been placed in that silver cup c. From which it is manifestly established how great faith this devout Man, beloved of God, had in God, whence in this it might be said of him what the psalmist sings, saying to God: You have given him his heart's desire etc. For this Man frequently, as I said above, fasted on bread alone and water; but whether the water was boiled or not I have not found expressed.
[19] St. John is preserved from a wound. On another day also, while Prior John was standing in the church, many standing by and seeing, a stone of no small size fell from on high upon his head, but, the Most High protecting him, it did him as it were no harm at all; at which fortune those who were present there wondered greatly, but he, as he afterwards said, grieved much that others had been present there at that divine operation. Well therefore is it said by the prophet: You have wrought for them that hope in you, in the sight of the sons of men. And again: He that dwells in the help of the Most High etc.
[20] A fire is extinguished. One night also, while Prior John was devoutly persevering in prayer, a certain house within the precinct of the monastery was set alight by a sudden fire; and he, as if the first to perceive the event, at once hastened there, carrying on his shoulders a great ladder, which he alone erecting set against the burning house, so that others arriving might climb up to help the house. Meanwhile the servants of the monastery and others came running, and while they were busy on this side and that to put out the fire, the Prior gave himself to prayer. And while he was praying, the fire was suddenly extinguished. Those who had come, seeing this, wondered much at so sudden an extinguishing of the fire; but the aforesaid ladder, which the Prior had carried there alone, three men laboured hard to carry back to the place where it had been before. Likewise also he restored health by praying to very many who were sick, through the grace of our God Jesus Christ.
[21] Grain is multiplied at the Saint's intercession. Also the grain, which was failing on account of the barrenness of the land and dearth, he blessed with his right hand raised, saying: May God almighty multiply you, for he is mighty; by whose prayer and merits that grain was multiplied so much that it sufficed for the expenses of the monastery for almost eight months following afterwards, which had been reckoned to suffice for only two months. In like manner on another occasion he increased by his merits and prayers a certain heap of barley, which was multiplied to double and beyond what it had before been reckoned, so that it sufficed for making ale for the canons and servants of the monastery and also for any other necessities whatever for a long time afterwards. At which matter all who had seen that barley before wondered greatly. Whence it may be certain and most truly established that this blessed Man had great faith in God and was a true Servant of God, and was truly loved and chosen by that supreme God whom he loved. Of which faith the Truth speaks in the Gospel: "He who believes in me, the works which I do he too shall do, and greater than these shall he do d;" and again: "If you abide in me and my words abide in you, you shall ask whatever you will, and it shall be done for you e;" "If anyone shall say to this mountain, Be taken up and cast into the sea, and shall not hesitate in his heart, it shall be done for him f." And the psalmist says: "He will do the will of them that fear him, and will hear their prayer [g] etc."
[22] Now afterwards, the time approaching at which that supreme and great heavenly Father of the household deigned to call the same Servant from this world [The Saint is seized with sickness, and, as it grows heavier, fortified with the sacred aids of the dying,] and to reward him with the penny of his labour, he, foreseeing in spirit the day of his death and knowing that he was to depart from the world, began to fall sick about the feast of St. Michael, indicating to certain persons dear to him and familiarly beloved that the day of his dissolution was approaching; thereafter, being gravely seized by the same sickness in the fifty-sixth year of his age h, having called all the brethren together before him, he made a most devout confession and exhortation, humbly imploring pardon from each, if perchance he had done anything against them through error or negligence, and uttered words so pious, so good, so consoling, that there was none of those standing by who could restrain himself from weeping. And when they too humbly asked pardon from him before the spiritual Father for their excesses, he absolved them and gave the kiss of peace to all, commanding, beseeching and exhorting them to live unanimously and harmoniously, to apply themselves diligently and ardently to the divine service, and to love and praise above all things Christ, the Giver of all good things. And then, having devoutly received the Sacraments of the Eucharist and of extreme Unction, until the hour of his death, which he foreknew and foretold, he had full understanding, right faith, firm hope, perfect charity and entire memory, as ever he had in his health, and through that time he bore himself in all things and towards all with such kindness and courtesy, like a spirit of God, as if he had no infirmity. He was also carried every day on a little bed from his chamber to a certain chapel, where he heard Mass; which having been heard most devoutly, before he was carried back to the chamber, lifting up his eyes, the holy cross and the Image of the Saviour
of our Lord Crucified he looked upon with such great reverence, recalling the passion of Jesus Christ, and uttered such sweet words, that there was none of those standing by who was not moved to the greatest devotion and compunction.
[23] he gives thanks to God for an abundant harvest, and It happened also at that time, almost miraculously, by the merits, as was believed, of this Blessed Man, that a certain great, high and wide house, which was called the great barn of Bridlington, of whose greatness and breadth there is great fame, and which is held in admiration by all who have seen that house and still see it, in which barn grain and other corn i are placed every year — in that year, then, it happened that this barn was filled up to the doors, and also a great quantity of sheaves k were placed outside the barn; which had never been seen before within the memory of men, nor afterwards up to the present time: and when this was announced to that blessed Man, rejoicing and exulting in his heart he gave thanks to God almighty, saying: Blessed be the Lord in his gifts etc., for now I shall leave all things in a better state than I found them, and therefore now it is a good hour for the body to be rendered to the earth and the spirit to its Creator.
[24] commending his soul to his Creator, he dies a holy death. Finally, this holy and devout Man, knowing that the hour of his death was approaching, which he had foretold before, all the canons his brethren having been gathered together and standing before him, his eyes raised towards heaven, made with the thumb of his right hand the sign of the Cross on himself upon his forehead, over his mouth and over his breast, and so holding his hands stretched out to heaven, and uttering these last words: Into your hands, O Lord, I commend my spirit, as if sleeping and feeling no evil, he most sweetly rendered his spirit to the Lord on the sixth day before the Ides of October, in the year of the Lord one thousand three hundred and seventy-nine. And this blessed Servant of God, through nineteen years or about l, during which he presided over the monastery, although he had been greatly entangled in many occupations for the needs of the monastery, yet assiduously gave himself to prayer and contemplation as far as he could, and up to his death, in which that blessed soul went out of the prison of the body seeking the heavens, he led a perfect and most religious life, and shone with a greatness of such great merits as the tongue cannot easily set forth.
ANNOTATA.
g. Psalm 144, verse 19.
* read personaliter.
* read scyphis
CHAPTER IV.
Miracles wrought after the Saint's death.
Two possessed persons, namely a priest and a woman But after his death Almighty God, wishing to make his Servant wonderful, by his glorious merits and prayers gave back life to the dead, restored speech to the dumb, hearing to the deaf, sight to the blind, and to others, contracted, paralytic and very many sick, restored sound limbs and their former health. And some indeed had been drowned for four hours, some had been dead for the whole night, whom Christ brought back to life by the merits and intercessions of his Servant. A certain priest, by name John, harassed by a demon, was very badly tormented, who, bound, was led by his friends a hundred and sixty miles to the tomb of the above-said blessed man John to recover his health; and when he had arrived there, they did not obtain at once what they wished, but waited from day to day for the mercy of God. But one day, having been brought into the church, the evil spirit greatly troubled him, and, being placed beside the sepulchre of the blessed Man, the fury in him little by little began to subside, and afterwards he fell asleep in the same place; and one appearing to him in his sleep admonished him to rise and sing: Te Deum laudamus; and so, waking from sleep, he was made whole, so much so that he felt no harm even from the iron bonds with which he was strongly bound; and approaching the great altar which was near there, he fulfilled on bended knees with devout mind what had been said to him, praising God and rendering manifold thanks to his glorious Confessor.
[26] Likewise he appeared to a certain woman harassed by a demon and placed a silver penny in her mouth, are freed; one infected with poison and one wounded are healed. and commanded her, saying: Rise and go to the altar of the Blessed Virgin Mary and offer the silver there. And she at once rose up whole and fulfilled the command. Likewise in the drink of a certain man there was a great spider, dead and burst, by which drink he was poisoned, who afterwards, his body swelling, felt himself to be in great danger; to whom the Prior, appearing visibly, touched him with his hand and freed him from the danger of death. A certain man, struck by another in the stomach so violently that whatever he ate and drank went out through that wound, was freed through Blessed John. Very many women, not only of that province but also of others, some of whom, labouring in childbirth for two months or more and placed in danger of death, were saved through the invocation of St. John, and the children, having obtained the grace of baptism, lived afterwards for days and years.
[27] A dead man speaks. A certain carpenter with other companions, while he wished to build a certain house, fell incautiously from the upper part of the building, and, his limbs shattered, expired on the ground a; hearing which, those who were staying there ran together to the spot, some of whom, having an evil suspicion of the carpenter's companions, talked among themselves that perhaps this misfortune had come about through someone's malice. But one among them, a discreet man and having great devotion to Blessed John, said to those who stood about the body of the dead man: Let us ask the Lord and his Confessor that we may be able to have some indication whether anyone is guilty in this cause. And while they on bended knees were praying for this in common, the aforesaid man who had given this counsel, full of faith, said to the dead man: I adjure you by God almighty and by the merits of Blessed John of Bridlington that you tell us and make manifest whether anyone is guilty of your death. He who had been dead, lifting his head, answered in the hearing of all: God being witness and Blessed John, myself excepted, all are innocent of my death; and having said his words, he again laid his head back upon the ground; but whether that dead man was afterwards raised to life was not written there.
[28] A frenzied man is brought back to his mind, I am still not loath to relate in brief words one miracle concerning a certain young man, whom I, the lord Hugh, knew, who in summer time, I know not from what occurrence, fell sick, which sickness turned into frenzy, so that he, day and night greatly disturbed, gravely disturbed himself and all others who were about him with his cries and restlessness; there was indeed in that priory one of the birettas of Blessed John, which he used while living, which biretta one of the canons, very devoted to Blessed John, carried to the aforesaid sick man and reverently placed on his head, saying: God help you, and Blessed John of Bridlington; and without delay the said young man, who before was disturbed and restless, began to be quiet and to be better, then, falling asleep, he returned to himself with good memory, and on the following day was made as it were whole, thanks be to God b. And these things suffice for the present for the remembrance of the miracles of this holy confessor John, canon Regular, by whose prayers and merits may Christ grant us happily to come to the joys of paradise, amen.
Pray thou for me, kindly Prior of Bridlington,
That God may give me the rewards of the eternal palm.