The Fourth Sunday in Advent
Augustine on Psalm XCIX
Advent Four Home
O LORD, raise up, we pray thee, thy power, and come among us, and with great might succour us; that whereas, through our sins and wickedness, we are sore let and hindered, thy bountiful grace and mercy may speedily help and deliver us; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be honour and glory, world without end. Amen.
ALMIGHTY God, give us grace that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the quick and the dead, we may rise to the life immortal, through him who liveth and reigneth with thee and the Holy Ghost, now and ever. Amen.
Source: Bishop Gelasius of Rome Sacramentary [464 AD]. The 1662 edition added the "running the race that is before us" "Succor" is to run to help, while "sore let" is to thwart, hinder
Philippians iv. 4, Psalms 98, 99 | 101, 103 & St. John i. 19.
Homily of Augustine on Psalm XCIX
thou forgavest them, O God, though thou didst punish their wicked doings.
Philippians iv. 4
REJOICE in the Lord alway: and again I say, Rejoice. Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
Psalms for Morning and Evening 98, 99 | 101, 103
St. John i. 19.
THIS is the record of John, when the Jews sent priests and Levites from Jerusalem to ask
him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ.
And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that
prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an
answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one
crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
And they which were sent were of the Pharisees. And they asked him, and said unto him, Why
baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John
answered them, saying, I baptize with water: but there standeth one among you, whom ye know
not; he it is, who coming after me is preferred before me, whose shoe's latchet I am not
worthy to unloose. These things were done in Bethabara beyond Jordan, where John was
baptizing.
HOMILY
Augustine
Psalm XCIX
1. Beloved brethren, it ought already to be known to you, as sons of
the Church, and well instructed in the school of Christ through all the
books of our ancient fathers, who wrote the words of God and the great
things of God, that their wish was to consult for our good, who were to
live at this period, believers in Christ; who, at a seasonable time
came unto us, the first time, in humility; at the second, destined to
come in exaltation....For thus it is said in the Psalms: "Truth shall
flourish out of the earth: and righteousness hath looked down from
heaven." [4508] Now, therefore, our whole design is, when we hear a
Psalm, a Prophet, or the Law, all of which was written before our Lord
Jesus Christ came in the flesh, to see Christ there, to understand
Christ there. Attend therefore, beloved, to this Psalm, with me, and
let us herein seek Christ; certainly He will appear to those who seek
Him, who at first appeared to those who sought Him not; and He will not
desert those who long for Him, who redeemed those who neglected Him.
Behold, the Psalm beginneth concerning Him: of Him it is said:--
2. "The Lord is King, be the people angry" (ver. 1). For our Lord Jesus
Christ began to reign, began to be preached, after He arose from the
dead and ascended into heaven, after He had filled His disciples with
the confidence of the Holy Spirit, that they should not fear death,
which He had already killed in Himself. Our Lord Christ began then to
be preached, that they who wished for salvation might believe in Him;
and the peoples who worshipped idols were angry. They who worshipped
what they had made were angry, because He by whom they were made was
declared. He announced, in fact, through His disciples, Himself, who
wished them to be converted unto Him by whom they were made, and to be
turned away from those things which they had made themselves. They were
angry with their Lord in behalf of their idols, they who even if they
were angry with their slave on their idol's account, were to be
condemned. For their slave was better than their idol: for God made
their slave, the carpenter made their idol. They were so angry in their
idol's behalf, that they feared not to be angry with their Lord. But
the words, "be they angry," are a prediction, not a command; for in a
prophecy it is that this is said, "The Lord is King, be the people
angry." Some good resulteth even from the enraged people: let them be
angry, and in their anger let the Martyrs be crowned....Ye heard when
Jeremiah was being read before the reading of the Apostle, [4509] if ye
listened; ye saw therein the times in which we now live. He said, "The
gods that have not made the heavens and the earth, let them perish from
the earth, and from under the heaven." [4510] He said not, The gods
that have not made the heavens and earth, let them perish from the
heaven and from the earth; because they never were in heaven: but what
did he say? "Let them perish from the earth, and from under the
heaven." As if, while the word earth was repeated, the repetition of
the word heaven were wanting (because they never were in heaven): he
repeateth the earth twice, since it is under heaven. "Let them perish
from the earth, and from under the heaven," from their temples.
Consider if this be not now taking place; if in a great measure it hath
not already happened: for what, or how much, hath remained? The idols
remained rather in the hearts of the pagans, than in the niches of the
temples.
3. "He who sitteth between the cherubims:" thou dost understand, "He is
King: let the earth be stirred up."...The Cherubim is the seat of God,
as the Scripture showeth us, a certain exalted heavenly throne, which
we see not; but the Word of God knoweth it, knoweth it as His own seat:
and the Word of God and the Spirit of God hath Itself revealed to the
servants of God where God sitteth. Not that God doth sit, as doth man;
but thou, if thou dost wish that God sit in thee, if thou wilt be good,
shalt be the seat of God; for thus is it written, "The soul of the
righteous is the seat of wisdom." [4511] For a throne is in our
language called a seat. For some, conversant with the Hebrew tongue,
have interpreted cherubim in the Latin language (for it is a Hebrew
term) by the words, fulness of knowledge. Therefore, because God
surpasseth all knowledge, He is said to sit above the fulness of
knowledge. Let there be therefore in thee fulness of knowledge, and
even thou shalt be the throne of God....He knoweth all things: for our
hairs are numbered before God. [4512] But the fulness of knowledge
which He willed man to know is different from this; the knowledge which
He willed thee to have, pertaineth to the law of God. And who can, thou
mayest perhaps say unto me, perfectly know the Law, so that he may have
within himself the fulness of the knowledge of the Law, and be able to
be the seat of God? Be not disturbed; it is briefly told thee what thou
hast, if thou dost wish to have the fulness of knowledge, and to become
the throne of God: for the Apostle saith, "Love is the fulfilling of
the Law." [4513] What followeth then? Thou hast lost the whole of thine
excuse. Ask thine heart; see whether it hath love. If there be love
there, there is the fulfilment of the Law there also; already God
dwelleth in thee, thou hast become the throne of God. "Be the people
angry;" what can the angry people do against him who hath become the
throne of God? Thou givest heed unto them who rage against thee: Who is
it that sitteth within thee, thou givest not heed. Thou art become a
heaven, and fearest thou the earth? For the Scripture saith in another
passage, that the Lord our God doth declare, "The heaven is My throne."
[4514] If therefore even thou by having the fulness of knowledge, and
by having love, hast been made the throne of God, thou hast become a
heaven. For this heaven which we look up to with these eyes of ours, is
not very precious before God. Holy souls are the heaven of God; the
minds of the Angels, and all the minds of His servants, are the heaven
of God.
4. "The Lord is great in Sion, and high above all people" (ver.
2)....He whom I spoke to thee of as above the Cherubims, is great in
Sion. Ask thou now, what is Sion? We know Sion to be the city of God.
The city of Jerusalem is called Sion; and is so called according to a
certain interpretation, for that Sion signifieth watching, that is,
sight and contemplation; for to watch is to look forward to, or gaze
upon, or strain the eyes to see. Now every soul is a Sion, if it trieth
to see that light which is to be seen. For if it shall have gazed upon
a light of its own, it is darkened; if upon His, it is enlightened.
But, now that it is clear that Sion is the city of God; what is the
city of God, but the Holy Church? For men who love one another, and who
love their God who dwelleth in them, constitute a city unto God.
Because a city is held together by some law; their very law is Love;
and that very Love is God: for openly it is written, "God is Love."
[4515] He therefore who is full of Love, is full of God; and many, full
of love, constitute a city full of God. That city of God is called
Sion; the Church therefore is Sion. In it God is great....
5. Do ye imagine, brethren, that they whose instruments re-echoed
yesterday, are not angry with our fastings? But let us not be angry
with them, but let us fast for them. For the Lord our God who sitteth
in us hath said, He hath Himself commanded us to pray for our enemies,
to pray for them that persecute us: [4516] and as the Church doth this,
the persecutors are almost extinct....The drunken man doth not offend
himself, but he offendeth the sober man. Show me a man who is at last
happy in God, liveth gravely, sigheth for that everlasting peace which
God hath promised him; and see that when he hath seen a man dancing to
an instrument, he is more grieved for his madness, than for a man who
is in a frenzy from a fever. If then we know their evils, considering
that we also have been freed from those very evils, let us grieve for
them; and if we grieve for them, let us pray for them; and that we may
be heard, let us fast for them. For we do not keep our own fasts in
their holidays. Different are the fasts which we celebrate through the
days of the approaching Passover, through different seasons which are
fixed for us in Christ: but through their holidays we fast for this
reason, that when they are rejoicing, we may groan for them. For by
their joy they excite our grief, and cause us to remember how wretched
they are as yet. But since we see many freed thence, where we also have
been, we ought not to despair even of them. And if they are still
enraged, let us pray; and if still a particle of earth that hath
remained behind be stirred up against us, let us continue in
lamentation for them, that to them also God may grant understanding,
and that with us they may hear those words, in which we are at this
moment rejoicing.
6. All these very people, over whom Thou art great in Sion, "Let them
confess unto Thy Name, which is great" (ver. 3). Thy Name was little
when they were enraged: it hath become great; let them now confess. In
what sense do we say, that the Name of Christ was little, before it was
spread abroad to so great an extent? Because His report is meant by His
Name. His Name was small; already it hath become great. What nation is
there that hath not heard of the Name of Christ? Therefore let now the
people confess unto Thy Name, which is great, who before were enraged
with Thy little Name. Wherefore shall they confess? Because it is
"wonderful and holy." Thy very Name is wonderful and holy. He is so
preached as crucified, so preached as humbled, so preached as judged,
that He may come exalted, that He may come living, that He may come to
judge in power. He spareth at present the people who blaspheme Him,
because "the long-suffering of God leadeth to repentance." [4517] For
He who now spareth, will not always spare: nor will He, who is now
being preached that He may be feared, fail to come to judge. He will
come, my brethren, He will come: let us fear Him, and let us live so
that we may be found on His right hand. For He will come, and will
judge, so as to place some on the left hand, some on the right. [4518]
And He doth not act in an uncertain manner, so as to err perchance
betwixt men, so that he who should be set on the right hand, be set on
the left; or that he who ought to stand on the left, by a mistake of
God should stand on the right: He cannot err, so as to place the evil
where He ought to set the good; nor to place the good, where He should
have set the evil. If He cannot err, we err, if we fear not; but if we
have feared in this life, we shall not then have what to fear for. "For
the King's honour loveth judgment."...
7. "Thou hast prepared equity; Thou hast wrought judgment and
righteousness in Jacob." For we too ought to have judgment, we ought to
have righteousness; but He worketh in us judgment and righteousness,
who created us in whom He might work them. How ought we too to have
judgment and righteousness? Thou hast judgment, when thou dost
distinguish evil from good: and righteousness when thou followest the
good, and turnest aside from the evil. By distinguishing them, thou
hast judgment; by doing, thou hast righteousness. "Eschew evil," he
saith, "and do good; seek peace, and ensue it." [4519] Thou shouldest
first have judgment, then righteousness. What judgment? That thou
mayest first judge what is evil, and what is good. And what
righteousness? That thou mayest shun evil, and do good. But this thou
wilt not gain from thyself; see what he hath said, "Thou hast wrought
judgment and righteousness in Jacob."
8. "O magnify the Lord our God" (ver. 5). Magnify Him truly, magnify
Him well. Let us praise Him, let us magnify Him who hath wrought the
very righteousness which we have; who wrought it in us, Himself. For
who but He who justified us, wrought righteousness in us? For of Christ
it is said, "who justifieth the ungodly." [4520] ..."And fall down
before [4521] His footstool: for He is holy." What are we to fall down
before? His footstool. What is under the feet is called a footstool, in
Greek hupopodion, in Latin Scabellum or Suppedaneum. But consider,
brethren, what he commandeth us to fall down before. In another passage
of the Scriptures it is said, "The heaven is My throne, and the earth
is My footstool." [4522] Doth he then bid us worship the earth, since
in another passage it is said, that it is God's footstool? How then
shall we worship the earth, when the Scripture saith openly, "Thou
shalt worship the Lord thy God"? [4523] Yet here it saith, "fall down
before His footstool:" and, explaining to us what His footstool is, it
saith, "The earth is My footstool." I am in doubt; I fear to worship
the earth, lest He who made the heaven and the earth condemn me; again,
I fear not to worship the footstool of my Lord, because the Psalm
biddeth me, "fall down before His footstool." I ask, what is His
footstool? and the Scripture telleth me, "the earth is My footstool."
In hesitation I turn unto Christ, since I am herein seeking Himself:
and I discover how the earth may be worshipped without impiety, [4524]
how His footstool may be worshipped without impiety. For He took upon
Him earth from earth; because flesh is from earth, and He received
flesh from the flesh of Mary. And because He walked here in very flesh,
and gave that very flesh to us to eat for our salvation; and no one
eateth that flesh, unless he hath first worshipped: we have found out
in what sense such a footstool of our Lord's may be worshipped, and not
only that we sin not in worshipping it, but that we sin in not
worshipping. But doth the flesh give life? Our Lord Himself, when He
was speaking in praise of this same earth, said, "It is the Spirit that
quickeneth, the flesh profiteth nothing."...But when our Lord praised
it, He was speaking of His own flesh, and He had said, "Except a man
eat My flesh, he shall have no life in him." [4525] Some disciples of
His, about seventy, [4526] were offended, and said, "This is an hard
saying, who can hear it?" And they went back, and walked no more with
Him. It seemed unto them hard that He said, "Except ye eat the flesh of
the Son of Man, ye have no life in you:" they received it foolishly,
they thought of it carnally, and imagined that the Lord would cut off
parts from His body, and give unto them; and they said, "This is a hard
saying." It was they who were hard, not the saying; for unless they had
been hard, and not meek, they would have said unto themselves, He saith
not this without reason, but there must be some latent mystery herein.
They would have remained with Him, softened, not hard: and would have
learnt that from Him which they who remained, when the others departed,
learnt. For when twelve disciples had remained with Him, on their
departure, these remaining followers suggested to Him, as if in grief
for the death of the former, that they were offended by His words, and
turned back. But He instructed them, and saith unto them, "It is the
Spirit that quickeneth, but the flesh profiteth nothing; the words that
I have spoken unto you, they are spirit, and they are life." [4527]
Understand spiritually what I have said; ye are not to eat this body
which ye see; nor to drink that blood which they who will crucify Me
shall pour forth. I have commended unto you a certain mystery;
spiritually understood, it will quicken. Although it is needful that
this be visibly celebrated, yet it must be spiritually understood.
[4528]
9. "Moses and Aaron among His priests, and Samuel among such as call
upon His Name: these called upon the Lord, and He heard them" (ver. 6).
"He spake unto them out of the cloudy pillar" (ver. 7)....Of Moses it
is not there stated that he was a priest. But if he was not this, what
was he? Could he be anything greater than a priest? This Psalm
declareth that he also was himself a priest: "Moses and Aaron among His
priests." They therefore were the Lord's priests. Samuel is read of
later in the Book of Kings: this Samuel is in David's times; for he
anointed the holy David. Samuel from his infancy grew up in the
temple....He mentioneth these: and by these desireth us to understand
all the saints. Yet why hath he here named those? Because we said that
we ought here to understand Christ. Attend, holy brethren. He said
above, "O magnify the Lord our God: and fall down before His footstool,
for He is holy:" praising some one, that is, our Lord Jesus Christ;
whose footstool is to be worshipped, because He assumed flesh, in which
He was to appear before the human race; and wishing to show unto us
that the ancient fathers also had preached of Him, because our Lord
Jesus Christ is Himself the True Priest, he mentioned these, because
God spake unto them out of the cloudy pillar. What meaneth, "out of the
cloudy pillar"? He was speaking figuratively. For if He spoke in some
cloud, those obscure words predicted some one unknown, yet to be
manifest. This unknown one is no longer unknown; for He is known by us,
our Lord Jesus Christ....He who first spoke out of the cloudy pillar,
hath in Person spoken unto us in His footstool; that is, on earth, when
He had assumed the flesh, for which reason we worship His footstool,
for He is holy. He Himself used to speak out of the cloud, which was
not then understood: He hath spoken in His own footstool, and the words
of His cloud have been understood. "They kept His testimonies, and the
law that He gave them."..."Thou heardest them," he saith, "O Lord our
God: Thou wast forgiving to them, O God" (ver. 8). God is not said to
be forgiving toward anything but sins: when He pardoneth sins, then He
forgiveth. And what had He in them to punish, so that He was forgiving
in pardoning them? He was forgiving in pardoning their sins, He was
also forgiving in punishing them. For what followeth? "And punishedst
all their own affections." Even in punishing them Thou wast forgiving
toward them: for not in remitting, but also in punishing their sins,
hast Thou been forgiving. Consider, my brethren, what he hath taught us
here: attend. God is angry with him whom, when he sinneth, He scourgeth
not: for unto him to whom He is truly forgiving, He not only remitteth
sins, that they may not injure him in a future life; but also
chasteneth him, that he delight not in continual sin.
10. Come, my brethren; if we ask how these were punished, the Lord will
aid me to tell you. Let us consider these three persons, Moses, Aaron,
and Samuel: and how they were punished, since he said, "Thou hast
punished all their own affections:" meaning those affections of theirs,
which the Lord knew in their hearts, which men knew not. For they were
living in the midst of the people of God, without complaint from man.
But what do we say? That perhaps the early life of Moses was sinful;
for he fled from Egypt, after slaying a man. [4529] The early life of
Aaron also was such as would displease God; for he allowed a maddened
and infatuated people to make an idol to worship; [4530] and an idol
was made for God's people to worship. What sin did Samuel, who was
given up when an infant to the temple? He passed all his life amid the
holy sacraments of God: from childhood the servant of God. Nothing was
ever said of Samuel, nothing by men. Perhaps God knew of somewhat there
to chasten; since even what seemeth perfect unto men, unto that
Perfection is still imperfect. Artists show many of their works to the
unskilful; and when the unskilful have pronounced them perfect, the
artists polish them still further, as they know what is still wanting
to them, so that men wonder at things they had imagined already perfect
having received so much additional polish. This happeneth in buildings,
and in paintings, and in embroidery, and almost in every species of
art. At first they judge it to be already in a manner perfect, so that
their eyes desire nothing further: but the judgment of the
inexperienced eye is one, and that of the rule of art another. Thus
also these Saints were living before the eyes of God, as if faultless,
as if perfect, as if Angels: but He who punished all their own
affections, knew what was wanting in them. But He punished them not in
anger, but in mercy: He punished them that He might perfect what He had
begun, not to condemn what He had cast away. God therefore punished all
their affections. How did He punish Samuel? where is this
punishment?...What was said unto Moses was a type, not a punishment.
What punishment is death to an old man? What punishment was it, not to
enter into that land, into which unworthy men entered? But what is said
of Aaron? He also died an old man: his sons succeeded him in the
priesthood: his son afterwards ruled in the priesthood: how did He
punish Aaron also? [4531] Samuel also died a holy old man, leaving his
sons as his successors. [4532] I seek for the punishment inflicted upon
them, and according to men I find it not: but according to what I know
the servants of God suffer every day, they were day by day punished.
Read ye, and see the punishments, and ye also who are advanced bear the
punishments. Every day they suffered from the obstinate people, every
day they suffered from the ungodly livers; and were compelled to live
among those whose lives they daily censured. This was their punishment.
He unto whom it is small hath not advanced far; for the ungodliness of
others tormenteth thee in proportion as thou hast departed far from
thine own....
11. "O magnify the Lord our God!" (ver. 9). Again we magnify Him. He
who is merciful even when He striketh, how is He to be praised, how is
He to be magnified? Canst thou show this unto thy son, and cannot God?
For thou art not good when thou dost caress thy son, and evil when thou
strikest him. Both when thou dost caress him thou art a father, and
when thou strikest him, thou art his father: thou dost caress him, that
he may not faint; thou strikest him, that he may not perish. "O magnify
the Lord our God, and worship Him upon His holy hill: for the Lord our
God is holy." As he said above, "O magnify the Lord our God and fall
down before His footstool:" [4533] now we have understood what it is to
worship His footstool: thus also but now after he had magnified the
Lord our God, that no man might magnify Him apart from His hill, he
hath also praised His hill. What is His hill? We read elsewhere
concerning this hill, that a stone was cut from the hill without hands,
and shattered all the kingdoms of the earth, and the stone itself
increased. This is the vision of Daniel which I am relating. This stone
which was cut from the hill without hands increased, and "became," he
saith, "a great mountain, and filled the whole face of the earth."
[4534] Let us worship on that great mountain, if we desire to be heard.
Heretics [4535] do not worship on that mountain, because it hath filled
the whole earth; they have stuck fast on part of it, and have lost the
whole. If they acknowledge the Catholic Church, they will worship on
this hill with us. For we already see how that stone that was cut from
the mountain without hands hath increased, and how great tracts of
earth it hath prevailed over, and unto what nations it hath extended.
What is the mountain whence the stone was hewn without hands? The
Jewish kingdom, in the first place; since they worshipped one God.
Thence was hewn the stone, our Lord Jesus Christ....That stone then was
born of the mountain without hands: it increased, and by its increase
broke all the kingdoms of the earth. It hath become a great mountain,
and hath filled the whole face of the earth. This is the Catholic
Church, in whose communion rejoice that ye are. But they who are not in
her communion, since they worship and praise God apart from this same
mountain, are not heard unto eternal life; although they may be heard
unto certain temporal things. Let them not flatter themselves, because
God heareth them in some things: for He heareth Pagans also in some
things. Do not the Pagans cry unto God, and it raineth? Wherefore?
Because He maketh His sun to rise over the good and the bad, and
sendeth rain upon the just and the unjust. [4536] Boast not therefore,
Pagan, that when thou criest unto God, God sendeth rain, for He sendeth
rain upon the just and the unjust. He hath heard thee in temporal
things: He heareth thee not in things eternal, unless thou hast
worshipped in His holy hill. "Worship Him upon His holy hill: for the
Lord our God is holy."...
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to him, so far as our
meanness can, great and true thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his Power he would drive out the
enemy from our deeds and thoughts, that he would increase our faith, guide our understandings,
give us spiritual thoughts, and lead us to his bliss, through Jesus Christ his Son our Lord, who
liveth and reigneth with him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his Sermons and Lectures.]
NPNF (V1-08) St. Augustine
Notes
__________________________________________________________________
[4507] Lat. XCVIII. A sermon to the people.
[4508] Ps. lxxxv. 11.
[4509] [The Lesson from the prophet, and the Epistle for the day.--C.]
[4510] Jer. x. 11.
[4511] Prov. xii. 23.
[4512] Matt. x. 30.
[4513] Rom. xiii. 10.
[4514] Isa. lxvi. 1.
[4515] 1 John iv. 8.
[4516] Matt. v. 44.
[4517] Rom. ii. 4.
[4518] Matt. xxv. 31-33.
[4519] Ps. xxxiv. 14.
[4520] Rom. iv. 5.
[4521] Adorate. See p. 477, n. 2.
[4522] Isa. lxvi. 1.
[4523] Deut. vi. 13.
[4524] 2 Sent. Dist. 9, c. aliis autem.
[4525] John vi. 54.
[4526] Septuaginta ferme. It is difficult to know whence this number
comes, unless it is that of the Seventy. But they can hardly be
supposed identical with these. One might think it a gloss but for the
mention of "twelve."
[4527] John vi. 63.
[4528] [A clear exposition of the Catholic doctrine against the modern
Roman, which was unknown to antiquity. See the treatise of Ratramn. ed.
(Lat. and Eng.) Oxford, 1838.--C.]
[4529] Exod. ii. 12-15.
[4530] Exod. xxxii. 1-4.
[4531] Numb. xx. 24-28, xxxiii. 38.
[4532] 1 Sam. viii. 1, xxv. 1.
[4533] Ps. xcix. 5.
[4534] Dan. ii. 34, 35.
[4535] Donatists.
[4536] Matt. v. 45.
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