378 SERMONS UPON PSALM XIX. 13, [SeR. V.
bis mask of madness fell off. Though sinners run mad in sin, though they drive on furiously, as Jehu did, yet if we lay before them their wives and children, dulcia pignora, those sweet pledges, if any sense remain, they will forget their madness, and not drive over them. Men are wedded to their inclination, stout-hearted, and will go in their own way, over the belly of more than oixlinary opposition, till they perish. But the surest and closest note is, if there be not the reign of grace, there is the reign of sin.
SERMON V.
Then shall I be upright. — Ps. xix. 13.
We have done with David's prayer. We now come to his arguments, taken from the effects, ' Then shall I be upright.' ' Then,' that is, when kept from presumptuous sins and the dominion of sin. ' Then shall I be upright ; ' that is — (1.) Upright in the account of God ; (2.) In the judgment of his own conscience.
First, In the account of God. Though God's children are guilty of many failings through ignorance and infirmity, yet their claim, by the covenant of grace, ceaseth not, when they do not allow themselves in the customary practice of any sin against the light of their consciences. A man is a transgressor before God either according to the covenant of works or according to the covenant of grace. According to the covenant of works ; so the least failing layeth us open to the curse : James ii. 10, ' Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.' According to the covenant of grace ; so wilful and allowed customary transgressions lay us open to the curse too. Understand that sentence in the rigour of the first covenant which was made with Adam, and the burden of which lieth upon all Adam's seed till they be in Christ, and it concludeth all men under the curse ; so none can be upright, but all are transgressors in the account of God. But according to the covenant of grace, if a man should keep the whole law, conform in many things, and yet willingly indulge and allow him- self under the tyranny and customary practice of any one sin, he is guilty of all ; as one article not observed maketh void the whole agreement. Out of frailty and weakness, the most holy man may and doth break every commandment of God, and yet guilty of none, so as it shall be imputed to him ; but he that habitually, wilfully, and of set purpose shall dispense with himself in the transgression of one commandment, or any breach thereof, he is a transgressor, and shall be accounted guilty before God ; for he has forfeited the grace of the second covenant.
Secondly, In the judgment of his own conscience. The reign of sin is inconsistent with grace, and though a presumptuous sin maybe com- mitted by a renewed man, jei that destroys peace of conscience, and a man hath not the comfort of his sincerity ; as David, Ps. li. 8, ' Make me to hear joy and gladness, that the bones which thou hast broken
VeR. 13.] SERMONS UPON PSALM XIX. 13, 379
may rejoice.' But on the other side, though there be many failings, yet, Heb. xiii. 18, ' We trust we have a good conscience, willing in all things to live honestly.' Well, then, the sum of all is this, that those may look upon themselves to be upright, and in a capacity to claim by the second covenant, that are kept from an allowed course of sin, though they be guilty of many failings ; for David, that saw need to say, 'Cleanse thou me from secret sins,' yet saith also, ' Then shall I be upright, and innocent from the great transgression.'
Doct, Uprightness and integrity of obedience may stand with sins of ignorance and infirmity, but not with sins of presumption, customarily committed against the light of conscience.
First, Let me open the nature of sincerity, and show you what up . rightuess and sincerity is.
Secondly, The inconsistency of uprightness with presumptuous sins.
Thirdly, The privilege of being upright.
First, What is uprightness or sincerity ? It is a blessed frame of heart wrought in us by the Spirit of God, whereby we are inclined and fixedly bent to please God in all things, and to offend him in nothing.
1. It is a blessed frame of heart. Not one grace, but that which runneth through all our graces, like a thread of silk through a chain of pearls, Faitli imfeigned, 2 Tim. i. 5, and an unfeigned love of the brethren, 1 Peter i. 22. It is a qualification of all graces. Truth and sincerity is the essential commendation of all christians. Some christians may be famous for several graces, but all for sincerity ; Moses for meekness, Phineas for zeal, Abraham for faith, David for devotion, but every one that is a new creature for truth and sincerity. This is the common praise of all the saints. The least grace with uprightness maketh a new creature. It was Christ's commendation of Nathanael, John i. 47, ' Behold an Israelite indeed, in whom is no guile ! ' The mark of a true Israelite in the spirit is not sinlessness or absolute perfection, but sincerity. Why doth he call him an ' Israelite indeed,' rather than any other term ? Why not a saint indeed, or a believer indeed, or a child of God indeed, or a holy man indeed ? It was because he was like good old Israel or Jacob, who was called Israel, of whom it was said, Gen. xxv. 27, ' That he was a plain man, and dwelt in tents.' So we may say of a plain-hearted christian, how weak soever he be other- wise, behold a christian indeed, because like Christ, of whom it was said, Isa. liii. 9, * He did no iniquity, neither was there any deceit in his mouth.'