I GERARD, who am called in the vulgar tongue “Groote,” do declare in the presence of God Almighty and all the Saints, and before you and all men, that in regard to those things that are of faith, I have steadfastly preached and defended that faith which is certain, pure, and Catholic, resting upon Jesus Christ Himself Who is the chief corner Stone. Likewise that I have taught and spread abroad like seed, those doctrines and methods that are wholesome for morals, sure, undoubted, evangelical and apostolic, following the Divinely inspired Scriptures and the interpretation and meaning given thereunto by the Saints and Fathers, namely: Ambrose, Gregory, Augustine, Jerome, Chrysostom, Dionysius, Bernard, Bede, Isidore, Hugo and Richard: and the writings of these Fathers, together with those of other Saints, I do hold and use as inspired.
Likewise as to those things which I have written and preached concerning Institutes made by men, the matter of the Decrees and Decretals, and above all concerning wicked and notorious wantons, I do hope that all men who have any intimate knowledge of the law may find that those things which I have laid down are either proved certainly and beyond doubt, or that (applying the same limits and qualifications which are given in my writings and discourses) such men may approve thereof as being somewhat safe, or probable, or likely to be true, subject always to the judgement of the Holy Roman Church, to whom with all humility I everywhere and always submit myself. And if any man—which God forbid—should say or feign that I have spoken aught against that Faith and sound doctrine which I everywhere defend, and should either expressly mention me by name as so doing, or (if he dare not so much) should speak more vaguely to that effect, and indirectly harass me by making use of the prejudices of Clerks or lay folk;—if anyone, I say, shall thus allude to, or openly defame me, his testimony shall be found to be lying and deceitful.
I do receive the doctrine of submission to the Bishop, to whom I pay deference in this respect, but if—which God forbid—any such accusation against me be found in the writings of our lord the Prince-bishop, I do make that answer which the blessed Bernard made to certain letters of the chief Pontiff which gave assent to an evil report. “Either our Pontiff hath been ensnared by lies, or he hath been overcome of importunity.”
(2) Resolutions and Intentions set forth by Master Gerard in the name of the Lord, but not confirmed by vows.
I purpose to order my life for the glory, honour, and service of God and the salvation of my soul; to prefer no temporal good either of the body, or of honour, or of fortune, or of knowledge, to my soul’s salvation. To strive to excel in every godly endeavour of which I may be assured that I have any knowledge or discernment, having regard to my bodily powers and my state of life; of which endeavours I have mentioned some hereafter.
(3) My first resolution is to desire no further preferment, and in the future not to set my hope upon, nor to long for any temporal gain; for the more I shall have, the more covetous shall I certainly become; and in the second place according to the rule of the Primitive Church, thou canst not hold several benefices. Likewise if thou doest so, it shall repent thee in the hour of thy death; for it is commonly reported that never hath any pluralist died without knowing such remorse. The more benefices and goods I hold, the more masters have I, and the more burdens must I bear; and this is contrary to that freedom of soul which is the greatest good in the Spiritual Life. By the holding of great possessions the affections are bound, and being bound are held thereby; and the desire of such things doth infect the soul, and is repugnant to peace of heart and quietness of mind; moreover the cares which are connected therewith do often defile and perturb the mind.
Likewise as the appetite for more possessions must be cut off, so my present possessions must be reduced by little and little to a smaller compass, for if I can give alms of those things which I have, why should I strive after more? If having little I give but little to God, it is as if having much I also gave much, for God weigheth not the amount of the gift, but rather the heart of the giver; wherefore the widow who put in two mites was preferred by Him before the rich. Also I see that the things which I now have do exceedingly bind me, and if those which I should acquire were added thereto, how much more should I be bound? Moreover my present possessions are enough, having regard to our Common Life and my position.
(4) Having achieved this purpose, I resolve that I will not pay court to any Cardinal or Ecclesiastic so as to gain benefices or temporal goods, because such subservience doth lead to many falls and relapses into sin. Thou art weak, and if thou art subservient—except it be to God—thou shalt expose thyself to many dangers. Thou art near enough to death as it is, and thou art not so strong as to bear any revellings.