SEEMON CXI.
Therefore I hate every false loay. — Ver. 104.
The second proposition is the universality of this hatred, every false way. They that hate sin must hate all sin.
1. This doth necessarily follow upon the former ; for if we hate sin especially as sin, for the intrinsic evil that is in it, not upon foreign accidental reasons, then we will hate all sin, for hatred is et? to. 7ei/7;, to the whole kind ; as Haman, when he hated the Jews, he thought scorn to lay his hand only on Mordecai, but would have destroj^ed all the Jews, Esther v. 6. It is but a casual dislike, and not a hatred. Certainly if we hate sin as sin, we shall hate all sin. The same reasons that incline us to hate one sin will incline us to hate all. Why ! what is it to hate sin as sin ? As it is a violation of God's law, as it is a contempt of God's authority, a breach of spiritual friendship, it grieves the Spirit ; these are the reasons to incline us to hate one as well as another. Well, then, private reservation and indulgences, or setting up a toleration in our own hearts, will not stand with the hatred of all sin. Some sins may shame and trouble us more, but all are alike contrary to the will of God ; therefore if we hate them upon reasons of duty to God, we should hate them universally, ' every false way.'
2. Every sin is hateful to God, therefore every sin should be hateful to us. The reason of this is, we should hate what he hates, and love what he loves. There is a perfect friendship between God and those in covenant with him. Now that is true friendship, to will and nill the same thing ; it is built upon likeness, and suitableness of disposi- tion. This argument is urged by the Holy Ghost : Prov. viii. 13, ' The fear of the Lord is to hate evil ; pride, and arrogance, and the evil way, and the fro ward mouth, do I hate.' This is friendship with God, to hate what God hates : I hate it, therefore they hate it. Sins of thought are intended by pride and arrogance, for tliat puts us upon vain musings and imaginations ; and sins of word by the froward mouth ; and sins of action by the evil way, outward practice. All this God hates, so should we : Kev. ii. 6, ' Thou hatest the deeds of the Nicolaitans, which I also hate.' If we be in the same covenant with God, we will have the same love, the same hatred. Nay, as we have
60 SERMONS UPON PSALM CXIX, [SeR. CXI.
the same nature with God, the saints are ' made partakers of the divine nature,' 2 Peter i. 4. The divine nature shows itself by suitable dis- positions.
3. From our covenant relation with God, which implies an entire surrender of soul, which is without any reservation. When you give up yourselves to God, he will have all. If you say, God be merciful to me, and spnre mo in this, then you forfeit all the blessings of the covenant. God will have all or none ; therefore all sin, without excep- tion, must be hated by us, for otherwise God is not our chief good : if anything be loved besides him, or against his will, it is love above him. One man allowed besides the husband is a violation of the marriage covenant; so one sin allowed in the heartbreaks all the covenant between God and us : James ii. 10, ' If a man keep the whole law, and yet offend in one point, he is guilty of all.' That sentence is not a legal sentence belonging to the covenant of works ; that were a mistake of it : it is not only true in the sense of the covenant of works, one sin undoes us for ever, but it is true in the evangelical covenant. Thus one sin allowed with full consent of heart makes void the gospel cove- nant, as one article not consented to disannuls the whole treaty and agreement between us and God. It is not consistent with sincerity that we should bring down the gospel covenant, to allow any one sin.
4. From the damage and mischief that it doth to our souls. One sin keeps up the devil's interest; it is like a nest egg, left there to draw a new temptation. You continue his empire in you ; this is his great design, to keep a part. Conscience begins to work, they must have something ; all then that he pleads for is but a part, and he knov/s that will bring the whole ; as Pharaoh would have a pawn, either their flocks, herds, or children, that this might bring them back again. One sin reserved gives Satan an interest ; one leak in the ship, though all the rest be stopped, if that be neglected, will sink it in time.
Use. Let us lay this branch also to heart. There is something usually wherein we would be excused and expect favour. We all have a tender part of our soul, and loathe it should be touched ; some vain fashions, customs, or ways, and outgoings of soul, which we are unwill- ing to leave, though we have often smarted for them. Consider, it is not consistent with your obedience and your love to God, nor with the power of grace in your hearts, to allow any false way. Herod did many things, yet perished for all that. A man may do many things that are good, upon sin's account. When you allow any one thing, it is only to hide and feed your lusts Avith greater pretence ; so many religious things may be fuel of lusts, as well as carnal comforts. It is not for the interest of the flesh or indwelling corruption that men should have no religion ; sin cannot be served in such a cleanly way, unless there be something done iu compliance with God's will, under some disguise, or conformity to the will of God. Say then. Shall I do and sufler so many things in vain ? Bring your hearts thus to hate evei-y false way.