easily, remarks one of his biographers, because for his part he was assured of being able to repose in God amid the most distracting calls and absorbing occupations.

One of their earliest associates, John van Leeuwen, attained a high reputation for sanctity. A poor and ignorant layman of Afflighem, he had offered his services as their domestic gratis. Before long he was known far and wide as the “Good Cook of Groenendael.” The multitude of visitors upon whom he was called to attend left him but little leisure, yet he found time not only to be absorbed in prayer and contemplation, but even to compose treatises of an exalted spirituality. Like his master Ruysbroeck, whom he venerated profoundly, he was deeply recollected amid the most exacting duties, and frequently he was favoured with heavenly visions. It was while in a state of ecstasy that the sublime gifts and heroic holiness of Blessed John were revealed to him; ever after no terms seemed to him too exalted in which to describe the worth of the servant of God. The general esteem in which van Leeuwen himself was held is sufficiently attested by the inscription on his tomb: “Reliquiae Fratris Joannis de Leeuwis vulgo Boni Coci viri a Deo illuminati et scriptis mysticis clari obiit anno MCCCLXXVII. V. Februarii.” The Remains of Brother John van Leeuwen, commonly called the Good Cook, a man enlightened by God and renowned for his mystic writings. He died February 5, 1377.

Much more distracting to the recluses than the frequent visits of pilgrim penitents or the arrival of fresh neophytes was the constant coming and going of huntsmen from the household of the Duke of Brabant. The forest of Soignes, in which Groenendael is situate, was a favourite resort for the chase, and the position of the hermitage itself, within a few miles of the capital, made it a very convenient place of rest and refreshment for the hunters and their hounds. But the noise and bustle attendant on such company were scarcely conducive to the spirit of prayer, and the demands thus made on the hospitality of the young Community were a heavy drain on its resources. Nevertheless the solitaries were naturally fearful of giving offence to the followers of their Patron the Duke. Moreover, since they were not established as a regular Religious Community, they could not claim the privileges of the cloister.

V
The Canons Regular of Groenendael

The inconveniences just noted, together with the continual increase in their numbers, gave point and force to a strong remonstrance addressed to Francis van Coudenberg and his Brethren by Pierre de Saulx, Prior of the Canons Regular of St. Victor, Paris, concerning the irregularity of their unaccustomed manner of life. Herein the good Prior was in effect only voicing the opinion of many zealous and prudent leaders among both clergy and laity. The times were so rife in sects and societies of false mystics, and so much mischief was wrought under the guise of piety, that any form of community life outside the cloister and the three regular vows was regarded with strong suspicion and dislike. A few years later Gerard Groote, a disciple of Ruysbroeck, and Florence Radewyn, the first spiritual Director of the Venerable Thomas à Kempis, founded a lay association of Devout Brothers and Sisters of the Common Life, and this society also was subjected to a fierce opposition arising from the same sentiment of distrust for all religious movement outside the beaten track. Happily, the Brothers were able to weather the storm by producing irrefragable proofs of their orthodoxy, and of their entire submission to the ecclesiastical authorities. But also, by the advice and according to the desires of Gerard Groote himself, they placed themselves under the protection and guidance of a Religious Order springing from their own body, namely the Canons Regular of Windesheim, of which congregation the Venerable à Kempis was one of the earliest members as well as the brightest ornament.

Prior Pierre de Saulx urged on van Coudenberg and his associates to regularise their status, silence suspicion, and escape the many inconveniences to which at present they were exposed by embracing the Rule and adopting the habit of some already established Religious Order. With edifying humility the Community of Groenendael accepted the reproof and its accompanying counsel; and applied at once to Peter Andrew, Bishop of Cambrai, for the necessary authorisation to adopt the Institute of the Canons Regular under the Rule of St. Augustin of Hippo. This permission the Ordinary granted most readily. With his own hands he clothed Francis van Coudenberg, John Ruysbroeck and their companions in the canonical habit, March 10, 1349, and the following day he appointed Dom Francis Provost,^[3] and John Ruysbroeck he made Prior of the new Canonry. To van Coudenberg the other members of the Community, with one exception, professed canonical obedience, according to St. Augustin’s Rule. The Bishop bestowed upon them many privileges and exemptions; while the Duke took them under his special protection and endowed them with sufficient revenues for the upkeep of a large establishment.

The one exception noted above was Ruysbroeck’s uncle and van Coudenberg’s old friend and master, John Hinckaert. At this date John Ruysbroeck was fifty-six years of age, and Francis van Coudenberg was several years his senior. They must certainly have been men of great zeal and courage to undertake the full rigour and discipline of the Canonical Life, as they understood it, at so advanced an age. Hinckaert, again, was much older than either. And for fear lest out of consideration for his failing powers the others should be induced to temper in any degree the austerity of their observance, the good old man resolved to forgo for himself the happiness of joining them in the profession of the vows. We can picture what a source of regret this separation must have been to all three. However, Hinckaert remained as near his friends as possible until the end. A little cell was built just outside the cloister, and there after a few years he peacefully passed away, their predecessor to eternal glory as he had been their forerunner in the way of perfection.

The Canon Regular, Prior Pierre de Saulx, had reason to be well content with the issue of his intervention in the affairs of Groenendael. Seventeen years later we find him addressing to the Community another characteristic rebuke. This time he complained of the formula of their profession, which ran as follows: “I, N.       , offer and deliver myself with these gifts to the service of this Church of St. James, Apostle. And I promise God in the presence of clergy and people that I will abide here henceforth to the end of my days without proprietorship, according to the rule of the Canons and Blessed Augustin, to the best of my knowledge and power. I also promise stability to this place as long as in any way I can obtain what is needful for my soul and body, nor shall I for any motion of fickleness or under any pretext of a more strict Order change this habit or quit this cloister. I also promise obedience to all the prelates of the aforesaid Church whom the better part of the Community shall canonically elect, in order that I may receive a