‘In which matter, with all due reverence, I appeal most strongly to you, fathers! For this execution of laws and observance of constitutions ought to begin with you, so that by your living example you may teach us priests to imitate you. Else it will surely be said of you, “They lay heavy burdens on other men’s shoulders, but they themselves will not move them even with one of their fingers.” But you, if you keep the laws, and first reform your own lives to the law and rules of the Canons, will thereby provide us with a light, in which we shall see what we ought to do—the light, i.e. of your good example. And we, seeing our fathers keep the laws, will gladly follow in the footsteps of our fathers.
then the lay part of the Church.
‘The clerical and priestly part of the church being thus reformed, we can then with better grace proceed to the reformation of the lay part, which indeed it will be very easy to do, if we ourselves have been reformed first. For the body follows the soul, and as are the rulers in a State such will the people be. Wherefore, if priests themselves, the rulers of souls, were good, the people in their turn would become good also; for our own goodness would teach others how they may be good more clearly than all other kinds of teaching and preaching. Our goodness would urge them on in the right way far more efficaciously than all your suspensions and excommunications. Wherefore, if you wish the lay-people to live according to your will and pleasure, you must first live according to the will of God, and thus (believe me) you will easily attain what you wish in them.
‘You want obedience from them. And it is right; for in the Epistle to the Hebrews are these words of Paul to the laity: “Be obedient” (he says) “to your rulers, and be subject to them.” But if you desire this obedience, first give reason and cause of obedience on your part, as the same Paul teaches in the following text—“Watch as those that give an account of their souls,” and then they will obey you.
‘You desire to be honoured by the people. It is right; for Paul writes to Timotheus, “Priests who rule well are worthy of double honour, chiefly those who labour in word and doctrine.” Therefore, desiring honour, first rule well, and labour in word and doctrine, and then the people will hold you in all honour.
‘You desire to reap their carnal things, and to collect tithes and offerings without any reluctance on their part. It is right; for Paul, writing to the Romans, says: “They are your debtors, and ought to minister to you in carnal things.” But if you wish to reap their carnal things, you must first sow your spiritual things, and then ye shall reap abundantly of their carnal things. For that man is hard and unjust who desires “to reap where he has not sown, and to gather where he has not scattered.”
‘You desire ecclesiastical liberty, and not to be drawn before civil courts. And this too is right; for in the Psalms it is said, “Touch not mine anointed.” But if ye desire this liberty, loose yourselves first from worldly bondage, and from the cringing service of men, and claim for yourselves that true liberty of Christ, that spiritual liberty through grace from sin, and serve God and reign in Him, and then (believe me) the people will not touch the anointed of the Lord their God!
‘You desire security, quiet, and peace. And this is fitting. But, desiring peace, return to the God of love and peace; return to Christ, in whom is the true peace of the Spirit which passeth all understanding; return to the true priestly life. And lastly, as Paul commands, “Be ye reformed in the newness of your minds, that ye may know those things which are of God; and the peace of God shall be with you!”
Conclusion.
‘These, reverend fathers and most distinguished men, are the things that I thought should be spoken concerning the reformation of the clergy. I trust that, in your clemency, you will take them in good part. If, by chance, I should seem to have gone too far in this sermon—if I have said anything with too much warmth—forgive it me, and pardon a man speaking out of zeal, a man sorrowing for the ruin of the Church; and, passing by any foolishness of mine, consider the thing itself. Consider the miserable state and condition of the Church, and bend your whole minds to its reformation. Suffer not, fathers, suffer not this so illustrious an assembly to break up without result. Suffer not this your congregation to slip by for nothing. Ye have indeed often been assembled. But (if by your leave I may speak the truth) I see not what fruit has as yet resulted, especially to the Church, from assemblies of this kind! Go now, in the Spirit whom you have invoked, that ye may be able, with his assistance, to devise, to ordain, and to decree those things which may be useful to the Church, and redound to your praise and the honour of God: to whom be all honour and glory, for ever and ever, Amen!’