Use 1. First, Itshowethus the first rise of idolatry, respect to the relics and remains of some men famous in their generations. Satan attempted it betimes, not only among the heathens, but among the people of God ; he contended for the body of Moses, that he might set it up for this use ; but that which he could not obtain then he hath effected now in the Eoman synagogue, by the arms, the legs, the hands, the feet, the pictures of the martyrs. Surely such a known artifice and ancient method of deceit, a man would think, should long ere this have been discerned, but that God hath ' given them up to believe a lie.' Well might the antichristian state be called, Kev. xi. 8, ' Babylon, Sodom, and Egypt ; ' that is, Babylon for idolatry, Sodom for filthiness, and Egypt for ignorance and darkness ; the same idolatry being practised which was in use in the darkest times of paganism. Heathenism and Popery differ but little, only the names are changed, a new saint for an old heathen idol ; their canonising and the heathens' diroOetoaci are much alike ; so are their saints and the heathens' heroes and middle powers : only that the PajDists have put many in the calendar which either never were in the world, or else were wicked and traitorous ; as our Becket, and St George, an Arian bishop, that so the devil might be doubly gratified — by the shrine itself, and that, by the canonisation of the infamous person, sin might become less odious.
Secondly, It showeth the perverseness of men, who are apt super- stitiously to regard the relics of them dead whom they despised living. Moses was often opposed living, and after death likely to be adored ; as it is often the condition of God's people to live hated and die sainted. Vetus morbus est, saith Salvian, quo mortui sancti coluntur, vivi contemnuntur. The Scribes and Pharisees ' garnished the tombs of the dead prophets, and killed the living,' Mat. xxiii. 29, 30 ; and the Jews, in the 5th of John, pretended love to Moses, and showed hatred to Christ. Posterity honoureth them whom former ages de- stroyed ; living saints are an eyesore ; they torment the world, either by their example or their reproofs, Kev. xi. 10, Heb. xi. 7 ; but objects out of sight do not exasperate and stand in the way of our lusts. This fond affection is little worth ; those that were ready to adore Moses would not imitate him.
Ohs. 7. Again from that he durst not, ovk eroXfirjae, he had not the boldness to do anything contrary to the law of God, or unbeseeming
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his rank and ministry. Note, that sin is a hold contest, or a daring of God. Every sin is an affront to the hxw that forbiddeth it : 2 Sam. xii. 9, ' Wherefore hast thou sinned in despising the commandment ? ' A sinner doth in effect say. What care I for the commandment ? I will go on for all that ; but a godly man ' f eareth the commandment,' Prov. xiii. 13. If a law of God standeth in his way, he durst not go forward ; he feareth more to break a law than to meet with the devil in all his ruff, or any opposition from the world ; this is a holy timorousuess : whereas, on the contrary, no such boldness as in sin- ning ; it is not only a despising of the law, but a contest with God himself: 1 Cor. x. 22, ' Do we provoke the Lord to jealousy ? are we stronger than he ? ' Will you enter into the lists with God, as if 5'ou could make yonr part good against him ? Ezek. xxii. 14. He that sins against light and conscience, he biddeth open defiance to the majesty of God, and his lust and God's will do contend for the mastery. Let this make us afraid of sin, it is a daring attempt of the creature against his maker, a challenging of God to the combat. Well might the apostle say that the carnal mind is ex^pa, ' enmity against God,' Eom. viii. 7. Therefore, when you are tempted, con- sider, What am I now a-doing ? Shall I challenge the combat of my maker ? draw omnipotency about my ears ? An angel durst not : ' How can I do this wickedness and sin against God ? ' Gen. xxxix. 9. Again, it informeth us what is the proper remedy against sin — a holy awe and fear ; therefore, the first and chiefest point of true wisdom is made to be ' the fear of God,' Prov. ix. 10 ; so Prov. xiv. 27, this keepeth the soul from daring. Job's eschewing evil is ascribed to his fearing God, Job i. 1. There are two grounds of this fear — God's power and goodness.
1. God's power. Shall we contend with him who can command legions ? Surely he will always ' overcome when he judgeth,' Rom. iii. 4, and have the best of it at last ; and so this sin will be my ruin. There is a difference between striving with him in a sinful, and wrest- ling with him in a gracious way ; there God will be overcome by his own strength: 'Command ye me,' &c., Isa. xlv. 11; but when you have the confidence to contest with him in a sinful way, what will become of you ? Ps. Ixxvi. 7, ' Thou, even thou, art to be feared ; and who can stand in thy wrath when thou art angry ? ' Man may make his part good against man, but who can cope with the Lord himself?