A Meditation Upon the Golden Calf, and the Brazen Serpent by William Spurstowe (ca. 1666)   The makers of these two images were Moses and Aaron, such a pair of brethren as history cannot parallel for eminency, and whose names outshine greatly all others of the like alliance that have an honorable mention in the Book of God.  Where are there two brethren in that sacred chronicle, so renowned for sundry miracles done by them, or so highly dignified by titles given to them by the Spirit of God as they?  Moses being styled signally the Servant of God; and Aaron, the Saint of the Lord:  and yet how strangely differing are their two images?  They are unlike in matter: the one being of Gold, and the other of Brass.  They are unlike in figure:  the one a calf, the other a serpent.  But they are most unlike in their effects:  the one killing and the other healing.  The golden calf kills, and the brazen serpent saves.  One would think that the same fountain should as soon send forth salt water and fresh, as either of these to do anything that should terminate in such contrary effects, by whose harmonious conduct Israel had been led as a flock of sheep through the wilderness.  Who could readily conceive that Aaron’s calf should be as a destroying poison?  Or that Moses’ serpent should be as an effectual antidote to save?   Did he not flee from his rod when turned into a serpent, as fearing to be hurt by it?  And was not this brazen serpent in shape and figure like to those fiery serpents, that had stung many Israelites to death?  From whence then comes this strange difference between the one and the other.  Aaron’s calf, though made of gold, was without, yea against a command of God; but Moses’ serpent, though of brass, was by His special appointment.  Let the intimations of God be never so mean and despicable to the eye of sense; yet they shall obtain their designed end:  and let the inventions of men be never so rich and costly, yet they will be found to be no other than hurtful vanities.  Who is of so small an insight in the mystery of idolatry and superstition, as not to observe how they affect a pomp and splendor in their religion?  And how greatly they despise the simplicity of that worship which is not clothed and decked with an external grandeur?  But will a clove in the mouth cure the unsavory breathings of corrupt lungs?  Or will the lepers making of himself brave with the finest garments cause the priest to pronounce him clean, when he comes to behold his sore?  Then may such arts and palliations of men, wedded to idolatrous practices, vindicate the evil of their doings, and justify them to be such as God will not condemn.  But as religion is not a thing left to any man’s choice to pick out what best pleases himself; so neither are the ways and mediums of the exercise of it at all in his power.  As God is the object of worship, so the means by which He is honored, and His servants benefited that use them, must be appointed by Himself.  His will and not man’s must be the sole and adequate rule.  For all ordinances do not work necessarily as the fire burns or as the sun enlightens the air; nor do they work physically, as having an inherent power to produce their effects; but they are operative by way of institution, and receive their virtue from God, who therefore appoints weak and insufficient things to the eye of reason, that He Himself may be the more acknowledged in all.  What could be more unlikely to heal the bitings of a fiery serpent, as looking up only to a brazen serpent?  Or to restore to the blind man his sight, than the anointing of his eyes with clay and spittle?   And yet these things God and Christ are pleased to make use of; not from indigency, as if they could not work without means, but from wisdom and counsel, to show that they can work by any.  Let no man then fondly make it his work, or count it his duty to honor God with His own inventions, though specious and beautiful in his own eyes; but let him value and prize God’s institutions, though to outward appearance they be contemptible.  The blue- bottles, and other weeds in the field are more gaudy and delightful to the eye than the corn amongst which they grow; but yet the one are worthless, and the other is full of strength and nourishment. -----------------------  This article is taken from:  Spurstowe, William.  The Spiritual Chymist: or, Six Decads of Divine Meditations on Several Subjects. London: Philip Chetwind, 1666.  A PDF file of this book can be downloaded, free of charge, at http://www.ClassicChristianLibrary.com