SERMON

Of the Poffibility of Obedience.

[From Mr. KETTLE WELL.]

PHIL. iv. 13.

X.

I can do all things through Chrift which Strengtheneth me.

T

HE things which St. Paul here glories himself able to perform, are the duties of a Chriftian, even thofe that are the greatest trial of a strong and well fixed mind, and have more than ordinary temptation in them; fuch as the knowledge of ourselves, and ferving God in a profperous, and trusting in him and being contented in a neceffitous condition.

And that which gives him this ability, he confeffeth, is not any power of nature derived from our first parents, but the fuperinduced grace of Chrift, which doth VOL. IV.

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aid

aid and ftrengthen him. In that forlorn ftate, wherein Adam's fin left all mankind, fubject to ftrong defires, furrounded with numerous and powerful temptations, and stript of all divine aids, and fupernatural affiftances, they all laid open to be made a prey, and were easy to be overcome.

But fince Christ hath been the restorer of the world, and recovered more grace and ftrength for us, than ever Adam forfeited; they are again enabled to withstand temptations, and perform all duties unto God, even those which feem to have moft hardship in them. I know (fays he) both how to be abafed, and how to abound: Every where and in all places, I am inftructed both to be full, and to be hungry; both to abound and to fuffer need: I can do all things through Christ which strengtheneth me.

By this performance of all duties, we are not to understand such a perfection of obedience to them, as is intermixed with no escapes. For fo Chrift doth not enable any of his fervants in this world, no not St. Paul himself. To live without all fin,

is not to be expected from any mortal man, but only from the ftrength of an angel, or a just foul made perfect in heaven. Some fins of ignorance, or forgetfulness, of hafte and furprize, will adhere to the best of men, whilst they have earthly bodies about them. And Chrift, who being in our nature, hath a fellow-feeling of all our infirmities, when he comes to fit as our judge, will make fair allowances for them.

But it implies fuch a perfection of obedience, as admits of no damning fins; that is, of no fins which are wilfully incurred against knowledge, or it may be against checks and loud alarms of conscience; and which are alfo perfisted in; without true repentance and amendment of the fame. These fins deprive us of the favour of God, and deftroy men's fouls: and therefore Chrift muft ftrengthen men against these, before he proves a Saviour to them.

And this ftrength St. Paul says he found, as all other Chriftians will, who will make the experiment as he did, and not be N 2 wanting

wanting to themselves, or fail to make use of it. Though they will not be strengthened against all involuntary furprises; yet, if they are as careful to employ this grace, as Chrift is ready to afford it, they will be ftrengthened against all wilful breaches of any commandments, or at least against all impenitent continuance in the fame, when at any time they have wilfully broken any. I can do all things through Chrift which Strengtheneth me.

My defign from these words is to fhew, that the grace of Chrift is ready to enable all Chriftians to obey his laws; who are not wanting in their own care and good endeavours. He earnestly defires the obedience of men, and affords them aid fufficient to help it on. So that no Christian can ever fail to do his duty, but through his own fault, when he either neglects or rejects that help and grace, which our Saviour Christ holds out unto him.

Indeed the great excufe, which difobedient men are wont to make for themfelves, is, that they would do better if they knew how to do it, and are therefore

only

only ill, because they cannot help it. They would plead weakness in themselves, and impracticable heights and impoffibilities in God's commandments. And if this were true, as it is moft falfe, it would be a ferviceable plea indeed, and excuse them both for being ill, and alfo for being idle. For if they cannot avoid being difobedient, why should they be blamed for it? And if they are not able to obey, do what they can, why should they throw away their pains in vain attempts, and fruitlessly endeavour after it? There is neither duty nor difcretion in attempting impoffibilities, and labouring after that which is not to be done : fo that if obedience were impoffible, every man might as innocently, and much more wifely, disobey at first as at laft, when he hath striven in vain against it; and it ought not to be cenfured as the fault of his choice, but pitied as his invincible miffortune.

Now as for this weakness, and impoffibility of performing all duties, it is often pleaded by thofe, who seem willing