Sidenote: Exod. xxxii. 2.
1. THERE is no doubt that letter-writing was invented that we might
hold a sort of converse with the absent, but this becomes more
excellent in use and example when frequent and pleasant colloquies
pass between a parent and his sons, whereby is really produced a sort
of image of actual presence, even though they are separate in body; for
by such offices love attains its growth, just as it is augmented by our
mutual letters between ourselves. All this I begin to experience much
more abundantly in these last addresses of your affection, wherein you
have thought fit to ask me with what intent Aaron took the gold from
the people when they required gods to be made them, and why the head
of a calf was fashioned with that gold, and why Moses was so deeply
incensed that he commanded every man to rise upon his neighbour and
slay him with the sword. For it is a great thing that the absent should
suffer no loss either of kindness or of the liberal communication
of mutual knowledge. My sentiments on this point, therefore, as you
require it, I will offer for the purpose rather of comparison than of
instruction.
2. While Moses was receiving the Law on Mount Sinai the people were
with Aaron the Priest. Prone as they were to transgress, we do not find
that they committed sacrilege so long as the Law was being delivered,
but when the Divine Voice ceased, sin overtook them, so that they
required gods to be made them. Aaron, thus constrained, asked for their
rings and the women’s earrings, which, when given to him, he cast into
the fire, and the head of a calf was molten of them.
Sidenote: Gen. xxxv. 2.
Sidenote: Exod. xxxii. 2.
3. We can neither excuse this great priest, nor dare we condemn him.
It was not however unadvisedly that he deprived the Jews of their rings
and earrings; for they who designed sacrilege could have neither the
seal of faith nor ornaments of their ears. The patriarch Jacob too hid
the earrings along with the images of the strange gods, when he hid
them in Shechem, that no one might come to know of the superstitions
of the Gentiles. And he said well, _Break off the golden earrings
which are in the ears of your wives_; not as leaving the men their
earrings, but in order to shew that they had them not. Fitly also are
the earrings taken from the women, that Eve may not again hear the
voice of the serpent.
Sidenote: 1 Kings xii. 30.
4. Because they had listened to sacrilegious counsel, an image of
sacrilege was formed by the melting of their earrings; for he who hears
amiss is wont to perpetrate sacrilege. Why the head of a calf came
forth, the sequel shews, for it was signified thereby, either that in
time to come Jeroboam would introduce this kind of sacrilege, and that
the people of the Hebrews should worship golden calves; or else that
all unbelief bears the semblance of brutal and savage folly.
Sidenote: Ps. xxix. 5, 6.
5. Moses, incensed by this unworthy act, broke the tables, and ground
the head of the calf to powder, that he might abolish all traces of
their impiety. The first Tables were broken in order to the restoration
of the second, whereby, through the preaching of the Gospel, unbelief
was broken to pieces, and done away. And thus Moses brought down this
Egyptian pride, and repressed this self-exalting arrogance, by the
authority of the eternal Law. Wherefore David also says, _The Lord
shall break the cedars of Libanus, and shall reduce them to pieces,
as a calf of Libanus_.
Sidenote: Isa. xxv. 8.
Sidenote: 1 Cor. xv. 54, 55.
Sidenote: Ps. cx. 7.
Sidenote: S. John xix. 30.
6. The people drank up all their perfidy and pride, that impiety and
arrogance might not drink them up. For it is better that every one
should prevail over the flesh and its vices, that it may not be said
that _prevailing[278] death hath swallowed him up_, but rather, _Death
is swallowed up in victory; O death, where is thy sting, O grave, where
is thy victory?_ And of the Lord it is said, _He shall drink of the
brook in the way_; for He received the vinegar, that He might drink up
the temptations of all men.
Sidenote: Exod. xxxii. 26, 27.
7. But in his causing every man to slay his neighbour, the parents
their children, the brother his brother, we find an evident precept
that religion is to be preferred to friendship, piety to kindred. For
that is true piety which prefers divine things to human, eternal to
temporal. Wherefore also Moses himself said to the sons of Levi, _Who
is on the Lord’s side, let him come to me. And he said unto them, Thus
saith the Lord God of Israel, Put every man his sword by his side, and
go throughout the camp_, that thus, by the contemplation and love of
the Divine Majesty all human ties and affections might be destroyed.
It is written that three thousand men were slain, nor need we feel any
jealousy of the number being so great, for it is better that by the
punishment of a few the body should be exonerated, than that vengeance
should be taken on all; nor indeed does any punishment of wrong against
God appear too severe.
Sidenote: Num. xviii. 6.
Sidenote: 1 Cor. ix. 27.
Sidenote: Heb. iv. 12.
8. Again, the ministry of the Levites, whose portion is God, was chosen
for this work, as being more holy than the others: for they know not
how to spare their own who know nothing of their own, for to the holy
God is everything. Now he is the true Levite and punisher and avenger,
who kills the flesh that he may preserve the spirit, such as he was who
says, _I keep under my body, and bring it into subjection_. And who are
such close neighbours as the flesh and the soul? What is so akin to us
as the passions of the body? These the good Levite slays within himself
with that spiritual _sword_ which is _the word of God, sharp and
powerful_.
Sidenote: S. Luke ii. 35.
9. There is also a sword of the Spirit, which pierces the soul, as was
said to Mary, _A sword shall pierce through thy own soul also, that the
thoughts of many hearts may be revealed_. Is not the flesh united with
the soul by a kind of fraternal bond? Is not discourse also related and
akin to our mind? When therefore we check our discourse, that we may
not incur the sin of much speaking, we put aside the rights of blood,
and loose the bonds of this fraternal connexion. Thus by the force
of reason the soul severs from itself its irrational and, as it were,
cognate part.
10. And so Moses taught the people to rise against their neighbours,
by whom faith was in danger of being mocked, and virtue hindered,
that whatever in us was straying from virtue, perplexed by error, or
entangled in vice might be cut off. By this direction to the people he
obtained not only a mitigation of the Divine wrath and a turning away
of offence, but even conciliated for them grace.
11. Thus, according to our apprehension, we have explained, since you
asked it, our sentiments. And do you, if you have aught preferable,
impart it to us, that from you and from ourselves we may learn which
to choose and follow.
Farewell: love me as a son, for I also love you.