villa, canon of Paris, archdeacon of Brabant in the church of Leod, • Doctor in theology, has compiled these from the lips of people worthy of credit, and without doubt, believes them to be true according to what he himself knew of Master Gerard.

2. THE NOVICE. "These words certainly agree with thy writings of the true praise of Master Gerard, the first institutor of our order: for what that excellent doctor has written short and concisely, you have unfolded at greater length. But the more testimonies I get, the more I rejoice, and give greater trust to his sayings.

3. THE SENIOR. Since, then, you would have the testimony of others, in taking notice of this most faithful master, I will introduce his own words, which were read in a public protest, that you may clearly know, what he himself when alive taught and professed.

CHAP. XVIII. OF HIS PUBLIC PROTEST, OF THE TRUTH OF THE GOSPEL WHICH HE PREACHED.

1. I, Gerard, called vulgarly Groot, protest in the presence of Almighty God, and before all his saints, and before you and all men, that I have firmly preached, and defended, the firm, unchangeable, and Catholic faith concerning those things which are of faith, in the foundation chief stone JESUS Christ; and that in the way of morals, I have taught and sowed the seeds of sound, certain, indubitably evangelical, and apostolical doctrine and ways, according to the sense and understanding of the holy doctors and fathers Ambrose, Gregory, Augustine, Jerome, Chrysostom, Dionysius, Bernard, Bede, Isidore, Hugo, and Richard, whose books, along with the books of other saints, I hold and seek for earthly authority. Moreover, those things which I have written or preached, concerning human laws, or about the matter of decrees or decretals, and especially against notorious fornicators, I hope may be found and proved by all that understand the marrow of the laws, to be either certain or indubitable; or be shown to be more secure, probable, and true, with that temper and moderation with which I have delivered or written them; saving always the judgment of the most holy Church of Rome, to which most humbly, at all times and in every place, I submit myself,—and if any one should say or pretend that I have said anything (which far be it from me), against the faith or sound doctrine, which everywhere I defend, either by naming me expressly, or if he dare not do this in his own words, by speaking of such abroad, he should in his presumption give me up to a kind of

burning, or defame me before priest or people, it will be found falsehood and lying indeed. I except episcopal reverence, to which in this I give due honour. But if, however (which God forbid), any such should be found in the letters of the prince of the people, or of our lord the bishop, then I reply as St. Bernard, to the letters of the pontiff, when he was accused of evil, namely, that either our pontiff was circumvented by falsehood, or worn out with importunity.

RESOLVES AND PURPOSES, DELIVERED IN THE NAME OF THE LORD, BY MASTER GERARD.

2. To the glory, honour, and service of GOD, I design to order my life, and for the salvation of my soul. I resolve to prefer no temporal good, either of the body, or honour, or fortune, or knowledge, before the salvation of my soul. To follow the whole purpose of GOD, from whom I am certain I shall receive all knowledge and discretion, suitable to my body and condition, or from which other designs may follow.

3. The first is to seek no other benefice; not to place any hope or desire on any temporal gain for the future. For if I had more, without doubt, I should be but so much the more covetous. Moreover, according to the primitive Church, you cannot have but one benefice. Moreover you will repent it at death, for there never yet was a pluralist who died without repenting it. And the more benefices and good things I have, the more am I a slave, and the more am I burthened, for it is against the freedom of the soul, which ought to have its chief good in a spiritual life—for the affection is chained by many things, and being tied to many, is held in bondage-for such an affection taking hold of the soul is repugnant to peace of heart, and the quiet of the mind; and these complex cares very often both stain and disturb the mind. Wherefore the desire after much, must be cut off, and the possession reduced to the smallest point. Again, if I wish to give away largely, why do I seek after more; it is the same thing if I give to GOD a little out of a little, as if I gave much out of much; for GOD looks not to the quantity, but at the heart; and the widow who gave two mites, was preferred by our Lord before the rich. Again, I see, that what I have, is tie enough on me; how much more would this increase, were more added. Therefore I have enough, according to the purpose of my life. and situation.

4. I will attach myself to the service of no cardinal nor ecclesiastic, for the sake of acquiring benefices, or temporal goods.-for such service is near akin to many falls and backslidings; and wilt thou whọ

art weak, expose thyself to many dangers, except for the service of GOD, and thou that art kin to death, wilt thou keep thyself in life by much wassailing. Therefore you ought to follow no temporal lord for the sake of hire. Neither wilt thou act as astrologer to any lord, seeing that for none such ought you to exercise any of the forbidden sciences: for such are bad, suspicious, suspected, prohibited. So you ought to remove all superstitions and idle curiosity out of the minds of men as far as you can, by a wholesome repose of the mind, by purity and freedom of the mind; that you may please GoD according to his will, in that in which you have displeased him. Neither make choice of any particular time for setting out on a journey, or for bloodletting, or any other thing, save only in respect of the state of the atmosphere at the time. For such a choice is forbidden both by decrees and by the fathers.

Again, whatever I begin, I shall begin in the name of the Lord; and put all my hope for that thing in the Lord; that he may direct me in that affair in the way of my salvation. Nor will I put any trust in fate, nor in the heavenly bodies, but in God alone, and in prayer, and in His good angels, and their watchful keeping. Besides, how do I know whether my success in such or such an affair be for my good or not? Yea often it may be very unprofitable, whereas straitening and tribulation, are often, yea very often, most advantageous; therefore will I put all my trust in God's ordering. For blessed is the man who hopeth in GOD. Therefore cast all thy care upon him, for he careth for thee. How great is his mercy, that by his stripes against my own will has recalled me to hope! "Neither ought we to be solicitous, saying what we shall eat, or what we shall drink?" how much less concerning the stars and superstitious practices! For it is necessary for every Christian, one of a pure heart, to forsake himself and commit himself wholly to God.

5. For the like reason, I will judge little by the future, and care little for what shall come, since I will set my hope and all that belongs to me on Gon. Again, man is defiled by honours, favours, and covetousness, which all seek after; his mind is obscured, and made passionate, by following after gainful sciences, and his appetite is infected so, that they that seek after such things do not see the things that are of GOD, nor

*These remarks are both amusing and instructive, as they show us the simplicity of the times. The Latinity of the last clause will amuse the classical scholar." Item, nunquam ad itinerandum, vel flebotomizandum, vel ad aliquid aliud nisi grosso modo secundum aëris consistentiam."

virtue, nor what is good for the body. Hence it is very rare, that those who attach themselves to lucrative sciences, medicine, laws or decrees, are either right and just in reason, or, being just, live quietly and well. Wherefore waste not your time in geometry, mathematics, rhetoric, logic, grammar, lyrics, poetry, or judicial astrology. All these things are condemned even by Seneca, as to be regarded by a good man with the eye turned away; how much more are they to be rejected by the spiritual man and the Christian! For it is all waste of time, and of no avail unto life. But their morals, which appear in all the sciences of the Gentiles, are less to be abhorred, seeing that these are often useful and profitable, both in one's own person, and the instruction of others; whence the wisest of them all, such as Socrates and Plato, turned all philosophy to morality; and hence, according to St. Augustine, all their writings were with this view. Hence Seneca also, in his questions regarding nature, very often mixes up ethics. For whatsoever does not make us better, or withdraw us not from evil, is hurtful. Moreover the secrets of nature are not to be curiously sought after, neither in the books of the Gentiles, nor of our laws, the Old and New Testaments: but when they happen, praise and glory should be given to GOD for them, and in them, that so a better knowledge be made of mere natural knowledge, and it be offered as a sacrifice to GOD, with thanksgiving like that of just Abel, so that all may be turned to the honour of God. Observe that in all these, because they defile the soul, they satisfy not, and I hope you will find by the grace of the Most High a disrelish for the same.

6. I resolve never to take a degree in medicine, for I design to acquire neither gain nor profit. Neither to graduate in laws, nor in the canons; for the end of such degrees is either gain, or benefices, or empty boasting, or this world's glory; for if not for gain or profit, they are simply useless, idle, and foolish things against GOD, and all liberty and purity; which when a man covets he falls into many evils, and is worse for these gains. Likewise to study no art, to write no book, to undertake no journey nor toil, to follow no science for the sake of extending my fame, and the name of my knowledge, or for obtaining honours, or thanks, or for leaving behind an honourable remembrance. For if, for the sake of these things, I do such or such an act, by setting my reward in them, there shall be none given to me by my Father who is in heaven; but if I always do such things for goodness and the eternal reward's sake, then shall my name be truly spread abroad. Moreover this empty fame, glory, and remembrance, even amongst the philosophers, was held at nought, and scarcely admitted as praiseworthy. But if praise should

come for any word or work done for GOD, of which the intention was hidden, although this shine forth, I resolve to give that praise and glory to the Most High.

7. Again, after the example of St. Bernard, I resolve to speak no word by which I may appear to be very religious or learned. Also to avoid and detest all public disputation, which is litigious, for the sake of triumph or appearance like those disputations of theologians and followers of arts at Paris, which are moreover of little profit to learning. For it is plain that they are contrary to repose, and become strife and dissention, are useless and always curious, yea, superstitious, carnal, devilish, earthly, so that the doctrine is often hurtful, always useless, and a profitless waste of time; for meanwhile you might have gained spiritual good by prayer, or the study of something devout. Again, I will never dispute with any one in private, unless the sure end of evident good is to be obtained thereby, or unless it be with some one who wishes to hear, or with whom I may confer without bickering, and with modesty; unless it be that wickedness require rigour for some good to follow, but never even then without weighing it well beforehand; for it is evident that every thing ought to be ordered to a good end, and for the praise of GOD, that is to pray always. Wherefore, hold no dispute with any one, unless he will grant the truth.

8. Also, I resolve never to study for the purpose of taking a degree in theology, nor to strive for this; for I will not seek after any gain or benefice; as I can obtain fame and knowledge equally well without a degree. Also, because it is often carnal, and sought through motives of carnal wisdom. It is apt to withdraw one from the salvation of his neighbour, from prayer, from purity of mind, and abstraction. Also one must needs take an interest in much vain reading, and assemblies of men, by which many a man is defiled, and led astray.

In law or medicine never study, except on some current case, or in which you may do some real good. For these beget nothing in themselves; but rather divert the mind, for except it be for the love of peace, either in case of necessity, or in some instance offering itself in a wondrous manner, one should have nothing to do with the law; or with medicine except for one's own necessity, or that of his companion. For these are worldly affairs, in which it is more fitting to bear with the opinions of others than to give one's own. Therefore, law and medicine are forbidden to theologians, to monks, and to those that desire the law of GOD. By the like reason, you will never give doubtful medicine, or in a doubtful infirmity any medicine, or at all, indeed, to any sick person, except it be with moderation and in a case of great