3. The object of faith, God all-sufficient. We must neither measure his goodness nor power by our scantling and module. Not his good- ness : Isa. Iv. 8, 9, ' For my thoughts, are not your thoughts, neither are your ways my ways, saith the Lord ; but as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts ; ' Hosea xi. 9, ' I will not execute the fierceness of mine anger, I will not return to destory Bphraim ; for I am God and not man.' We sin as men, but he pardoneth like a God. Nor his power : Zech. viii. 6, ' If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes ? saith the Lord of hosts.' The promises then made seemed impossible or improbable to be performed ; for the Jews were a despicable remnant, and the times full of dangers and fears. Keason and probability is not our support, but ftiith, which looketh to God, to whom nothing is impossible. Nothing can be laid in opposition to his power, or can overbalance his promises. We are at a loss many times, but God is never at a loss. You would think that man ridiculous that should say an horse cannot carry him upon his back because a fly can- not. It is more ridiculous to confine God to human likelihoods and ])robabilities. We cannot do this, therefore God cannot : Ps. Ixxviii. 41, ' They limited the Holy One of Israel ; ' that is, straitened his ])Ower, as if their wants were so great God was not able to supply them ; or their miseries so grievous, that he were not able to remove them ; or their enemies so strong, that he were not able to vanquish them. If there be any difficulty in the case, it is the fitter for an almighty power. Certainly we have no strong faith, if any faitli, when we cannot see the truth of God's promises, unless we see the possiblity of their accomplish- ment by natural means. If it pass the power of the creature, we say. How can these things be? Alas! you do not know God's infinite power. Can you say. Thus far God can go and no further ; this much God can do, and no more ?
II, He considered not the difficulties : ver, 19, ' And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb.' Here
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-we learn that we must not oppose natural impediments to the power and truth of God. Unbelief will stir up many objections, great reason- ings within ourselves against the promise. To hearken to these is to tempt ourselves, and choke our own faith. As in other sins, to pore upon the temptation is to parley with the devil, and suffer the evil to fasten itself upon our spirits ; so, in point of believing, Abraham con- sidered not how dead and unmeet he and his wife were as to pro- iification.
First, I shall examine how we are, or are not to consider diflficulties.
1. In some sense it is our duty to consider them, that we may not go about the most serious work hand-over-head. Christ bids us sit down and count the charges : Luke xiv. 28, ' For which of you, intending to build a tower, sitteth not down first, and counteth the <}ost, whether he have sufi&cient to finish it ? ' The saints are w'ont to put hard cases to themselves : Ps. iii. 6, * I will not be afraid of ten thousand of people that have set themselves against me round about ; ' and Ps. xxiii. 4, ' Yea, though I walk through the valley of the shadow of death, I will fear no evil'
2. Therefore the ends must be observed. We must consider them to prevent slightness, and to weaken our securit}', but not to weaken our confidence in the promise. When they are urged against the promise, they impeach the truth of God ; but when we consider them to prevent slightness, it is good. The difficulties of salvation must be sufficiently understood, otherwise we think to do the work of an age in a breath : Luke xiii. 24, * Strive to enter in at the strait gate ; for many I say unto you will seek to enter in, and shall not be able ; ' Josh. xxiv. 19, ' And Joshua said unto the people^ Ye cannot serve the Lord, for he is a holy God.' It is not so easy a matter as you take it to be.
3. Difficulties must be thought on to quicken faith, not to weaken it. If they be pleaded against the promise, they weaken faith ; if they be pleaded to drive us to the promise, they quicken faith. What greater arguments are there to press us to dependence than to consider our impotency, the looseness of our hearts, and the strength of tempta- tions ? 2 Chron. xx. 12, ' For we have no might against this great company that cometh against us, neither know we what to do, but our eyes are unto thee.' But to plead against the promise is to consult with the wisdom of the flesh, and it hath ever fared ill with the saints : Luke i. 18, ' And Zacharias said unto the angel. Whereby shall I know this ? for I am an old man, and my wife well stricken in years.' Therefore for a while he was struck dumb. So Moses : Num. xx. 12, * Hear now, ye rebels ; must we fetch you water out of the rock ? ' God had bidden him smite the rock, and assured him the water should flow ; but he pleadeth the natural impossibility, therefore he was shut out of Canaan. So that nobleman, 2 Kings vii. 2, ' Then a lord on whose hand the king leaned answered the man of God, and said, Behold, if the Lord would make windows in heaven, might this thing be? And he said, Behold thou shalt see it with thine eyes, but shalt not eat thereof.' But he that will not believe the truth of a promise, shall not partake of the benefit of it. Well, then, as Abraliam regarded not the great difficulties that might be pleaded to his faith from his own -and his wife's age, so must not we.