That the ruler should be always chief in action.

Chapter III.

That the ruler should be always chief in action.

The ruler should always be chief in action, that by his living he may point out the way of life to those that are put under him, and that the flock, which follows the voice and manners of the shepherd, may learn how to walk better through example than through words.  For he who is required by the necessity of his position to speak the highest things is compelled by the same necessity to exhibit the highest things.  For that voice more readily penetrates the hearer’s heart, which the speaker’s life commends, since what he commands by speaking he helps the doing of by shewing.  Hence it is said through the prophet, Get thee up into the high mountain, thou that bringest good tidings to Sion (Isa. 1:0, Isa. 40:9):  which means that he who is engaged in heavenly preaching should already have forsaken the low level of earthly works, and appear as standing on the summit of things, and by so much the more easily should draw those who are under him to better things as by the merit of his life he cries aloud from heights above.  Hence under the divine law the priest receives the shoulder for sacrifice, and this the right one and separate (Exod. xxix. 22); to signify that his action should be not only profitable, but even singular; and that he should not merely do what is right among bad men, but transcend even the well-doers among those that are under him in the virtue of his conduct, as he surpasses them in the dignity of his order.  The breast also together with the shoulder is assigned to him for eating, that he may learn to immolate to the Giver of all that of himself which he is enjoined to take of the Sacrifice; that he may not only in his breast entertain right thoughts, but with the shoulder of work invite those who behold him to things on high; that he may covet no prosperity of the present life, and fear no adversity; that, having regard to the fear within him, he may despise the charm of the world, but considering the charm of inward sweetness, may despise its terrors.  Wherefore by command of the supernal voice (Exod. xxix. 5) the priest is braced on each shoulder with the robe of the ephod, that he may be always guarded against prosperity and adversity by the ornament of virtues; so that walking, as S. Paul says (2 Cor. vi. 7), in the armour of righteousness on the right hand and on the left, while he strives only after those things which are before, he may decline on neither side to low delight.  Him let neither prosperity elate nor adversity perturb; let neither smooth things coax him to the surrender of his will, nor rough things press him down to despair; so that, while he humbles the bent of his mind to no passions, he may shew with how great beauty of the ephod he is covered on each shoulder.  Which ephod is also rightly ordered to be made of gold, blue, purple, twice dyed scarlet, and flue twined linen (Exod. xxviii. 8), that it may be shewn by how great diversity of virtues the priest ought to be distinguished.  Thus in the priest’s robe before all things gold glitters, to shew that he should shine forth principally in the understanding of wisdom.  And with it blue, which is resplendent with aerial colour, is p. 11b conjoined, to shew that through all that he penetrates with his understanding he should rise above earthly favours to the love of celestial things; lest, while caught unawares by his own praises, he be emptied of his very understanding of the truth.  With gold and blue, purple also is mingled:  which means, that the priest’s heart, while hoping for the high things which he preaches, should repress in itself even the suggestions of vice, and as it were in virtue of a royal power, rebut them, in that he has regard ever to the nobility of inward regeneration, and by his manners guards his right to the robe of the heavenly kingdom.  For it is of this nobility of the spirit that it is said through Peter, Ye are a chosen generation, a royal priesthood (1 Pet. ii. 9).  With respect also to this power, whereby we subdue vices, we are fortified by the voice of John, who says, As many as received Him, to them gave He power to become the sons of God (John i. 12).  This dignity of fortitude the Psalmist has in view when he says, But with me greatly honoured have been Thy friends, O God; greatly strengthened has been their principality (Ps. cxxxviii. 17).  For truly the mind of saints is exalted to princely eminence while outwardly they are seen to suffer abasement.  But with gold, blue, and purple, twice died scarlet is conjoined, to show that all excellences of virtue should be adorned with charity in the eyes of the judge within; and that whatever glitters before men may be lighted up in sight of the hidden arbiter with the flame of inward love.  And, further, this charity, since it consists in love at once of God and of our neighbour, has, as it were, the lustre of a double dye.  He then who so pants after the beauty of his Maker as to neglect the care of his neighbours, or so attends to the care of his neighbours as to grow languid in divine love, whichever of these two things it may be that he neglects, knows not what it is to have twice dyed scarlet in the adornment of his ephod.  But, while the mind is intent on the precepts of charity, it undoubtedly remains that the flesh be macerated through abstinence.  Hence with twice dyed scarlet fine twined linen is conjoined.  For fine linen (byssus) springs from the earth with glittering show:  and what is designated by fine linen but bodily chastity shining white in the comeliness of purity?  And it is also twisted for being interwoven into the beauty of the ephod, since the habit of chastity then attains to the perfect whiteness of purity when the flesh is worn by abstinence.  And, since the merit of affliction of the flesh profits among the other virtues, fine twined linen shews white, as it were, in the diverse beauty of the ephod.