Wherefore, if holy priests (not such as those whom the divine threat pronounces to be judged and condemned, but such as the apostolic doctrine commends) convert many to God by living and preaching holily; if they do nothing from authority, but do all things humbly, and show themselves common to those over whom they are set, in zeal of holy love; if they cure the infirmities of brethren living in a fleshly way, now with the medicines of wholesome words, now bear with the virtue of patience those they judge incurable; if by their conduct and preaching they seek not their own, but Christ's glory;
if they do not wretchedly squander their words and deeds for the price of winning favor, but ascribe always to God whatever honor is bestowed on them as men living and teaching in a priestly manner; if they are not puffed up by the obsequious greetings of those they meet, but rather burdened; and believe themselves not honored but burdened by the praises of those favoring them: if they comfort the afflicted, feed the needy, clothe the naked, redeem the captives, take in the strangers; if they show the way of salvation to those who err, promise to the despairing the hope of obtaining pardon; if they urge on those who run, kindle those who tarry, and constantly perform whatever pertains to their office:
who would be so estranged from faith as to doubt that such men are partakers of contemplative virtue, by whose example and word alike many become co-heirs of the heavenly kingdoms? These are the ministers of the word, the helpers of God, the oracle of the Holy Spirit. Through such men God is appeased toward the people, the people is instructed for God. These are the successors of the apostles of the Lord, who govern in a wonderful way, endowed with apostolic virtues, the Churches which the apostles founded by performing wonders; who defend the catholic faith either by disputations or, if necessity so demands, by the tearing of their own limbs, for the retaining of which faith with all their powers they are prepared even to die, their resources lost.
They grow through the virtues of the catholic faithful, who through them, with God as author, make progress; and, inseparably cleaving to their God, in whom they believe that solid and abiding goods are stored up for them, they disdain the fleeting joys of this world. Thus far we have extended this discourse over three chapters with the prolixity of a diffuse disputation: in which we have, as I think, sufficiently shown what is the property of the contemplative life, what is the difference between it and the active life, and how priests can become partakers of contemplative virtue. And therefore, giving at last an end to this book, in the second volume we shall treat three other chapters, God aiding our endeavor through your prayers;