教牧守則·對話錄與書信 第 14 章

Let the ruler be foremost in operation, that by living he may announce the way of life to his subjects, and that the flock, which follows the voice and manners of the shepherd, may proceed better through examples than through words. For he who by the necessity of his position is required to speak the highest things, is by this same necessity compelled to show the highest things. For that voice more readily penetrates the hearts of the hearers which the speaker's life commends, because what he commands by speaking he aids to be done by showing. For hence it is said through the prophet: Get thee up upon the high mountain, thou that bringest good tidings to Sion (Isai. 40:9). That is, that he who employs heavenly preaching, now deserting the earthly works below, may be seen to stand upon the summit of things;

and so much the more easily draw his subjects to better things, by how much through the merit of his life he cries out from on high. Hence by the divine law the priest receives the shoulder in the sacrifice both right and separated (Exod. 29:22), so that not only may his operation be useful, but also singular; nor let him do what is right only among the wicked, but let him also transcend by the virtue of his manners the subjects who operate well, just as he surpasses them by the honour of his order. To whom also in the eating is granted the little breast with the shoulder, that what he is commanded to take of the sacrifice, this he may learn to immolate of himself to his Author. And let him not only ponder in his breast the things which are right, but also invite his beholders to the lofty arms of work:

let him desire no prosperities of the present life, dread no adversities; let him despise the blandishments of the world in view of inward terror, and contemn its terrors in consideration of inward sweetness's blandishment. Whence also by the command of the supernal voice (Exod. 29:5) the priest is bound on both shoulders by the covering of the superhumeral, that against adversity and prosperity he may always be guarded by the ornament of virtues; so that, according to the word of Paul (2 Cor. 6:7), walking through the armour of righteousness on the right hand and on the left, when he strives only after the things which are inward, he may in no way be turned aside to the low things of delight. Let not prosperities lift him up, let not adversities disturb him, let not soft things caress him unto the will, let not harsh things press him unto despair;

so that, while he humbles the intention of his mind by no passions, he may show with how great a beauty of the superhumeral he is covered on both shoulders. Which superhumeral is rightly also commanded to be made of gold, hyacinth, purple, twice-dyed scarlet, and twisted fine linen (Exod. 28:8), that it may be shown with how great a diversity of virtues the priest ought to shine. For in the priest's attire gold shines before all things, that in him the understanding of wisdom may principally glitter. To which is joined hyacinth, which resplends with an airy colour, that through everything which he penetrates by understanding he may rise, not to the lowest favours, but to the love of heavenly things; lest, while he is incautiously caught by his own praises, he be emptied even of the very understanding of truth.

To gold also and hyacinth purple is mingled; that is to say, that the priestly heart, while it hopes for the highest things which it preaches, may in itself also repress the suggestions of vices, and gainsay them as it were out of royal power, so that it may always look to the nobility of the inward regeneration, and defend for itself by its manners the habit of the heavenly kingdom. For of this nobility of spirit it is said through Peter: But ye are a chosen generation, a royal priesthood (1 Pet. 2:9). Of this power also, whereby we subdue vices, we are strengthened by John's voice, who says: But as many as received Him, to them gave He power to become the sons of God (John 1:12). This dignity of fortitude the Psalmist considers, saying:

But to me Thy friends, O God, are made exceedingly honourable; their principality is exceedingly strengthened (Ps. 138:17). Because doubtless the mind of the saints is principally raised on high, when outwardly abject things are seen to be endured. But to gold, hyacinth, and purple twice-dyed scarlet is joined, that before the eyes of the inward Judge all the good things of the virtues may be adorned from charity; and all the things which glow before men, these the flame of inmost love may kindle in the sight of the hidden Arbiter. Which charity, namely, because it loves God and neighbour at once, glitters as it were from a double dye.

He therefore who so pants after the beauty of his Author that he neglects the care of his neighbours, or so pursues the care of his neighbours that he grows torpid from divine love, because he neglects any one of these, knows not how to have the twice-dyed scarlet in the ornament of the superhumeral. But when the mind is stretched toward the precepts of charity, it doubtless remains that through abstinence the flesh be macerated. Whence also to the twice-dyed scarlet is joined the twisted fine linen. For the fine linen rises from the earth with a shining appearance. And what is designated by the fine linen but the bodily chastity gleaming with the comeliness of purity? Which fine linen, namely, twisted, is interwoven with the beauty of the superhumeral; because then is chastity led to the perfect whiteness of purity, when through abstinence the flesh is wearied.

And when, among the other virtues, the merit of afflicted flesh also increases, then, as it were in a distinct kind of embroidery, the twisted fine linen shines white.