HERE is a mystical exposition of Aaron’s taking the earrings of the women to make the golden calf, and of other details connected with it.

AMBROSE TO ROMULUS.

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 Exod. xxxii.2. 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.

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. Gen. xxxv.2. 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, Exod. xxxii.2. 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.

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, 1 Kings xii.30. and that the people of the Hebrews should worship golden calves; or else that all unbelief bears the semblance of brutal and savage folly.

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, Ps. xxix. 5,6. The Lord shall break the cedars of Libanus, and shall reduce them to pieces, as a calf of Libanus.

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 Isa. xxv.8. prevailing278 death hath swallowed him up, but rather, 1 Cor. xv. 54,55. 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, Ps. cx.7. He shall drink of the brook in the way; for S. John xix.30. He received the vinegar, that He might drink up the temptations of all men.

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, Exod. xxxii. 26,27. 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.

8. Again, the ministry of the Levites, Num. xviii.6. 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, 1 Cor. ix.27. 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 Heb. iv.12. sword which is the word of God, sharp and powerful.

9. There is also a sword of the Spirit, which pierces the soul, as was said to Mary, S. Luke ii.35. 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.