One is implied, the other expressed. Truth is implied, in that he looked for Isaac to be restored to him again because of the promise ; and the ground of his expectation is expressed to be God's almighty power — ' God is able,' &c. Sometimes we find truth and mercy joined togethe'r as the grounds of hope ; we find this seven times in Ps. Ixxxix. All three are grounds of trust — mercy and power, and truth engaged by a promise. So Bernard, Tria considero quibus tota spes mea consistii, caritatem adoptionis, veritatem promissionis, et potestatem redditionis. — There are three things that do support my hope ; there is the readiness of grace, the truth of the promise, and the power of performance ; this is a triple cord, that is not easily broken. But I will not wander. Here we are to consider two attributes, truth and power, which, as Aaron and Hur held up the hands of Moses, so do these support our faith, and hold up our hearts in waiting upon God. Abraham's faith and Sarah's faith do well together. If you mark in scripture, Sarah is commended for the acknowledging of God's truth : Heb. xi. 11, 'She judged him faithful who had promised.' And then Abraham's faith is pitched upon God's power : Kom. iv. 21, ' Being fully persuaded that what he had promised he was able to perform.' So here in the text, he knew ' God was able to raise him up from the dead.' Before ho had a son, he expected him from God's power ; and when he hath a son, he offers him up upon the confidence of God's power. He made no question of his truth, but having a large heart, being more sensible of the difficulties, he magnified God's power. And that which sup- ported Abraham should support us ; that God can do whatever he pleaseth, there is his power ; and that God will do whatever he hath promised, there is his truth, — here are the two grounds which uphold our heart.
1. For God's truth, a word of that. Meditate upon the truth of God, if you would be supported in believing. Abraham had such high thoughts of it that he was confident that God would disturb the whole course of nature rather than not make good his word — that he should have his Isaac given him from the dead, that he would raise up an
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Isaac out of the aslies of the sacrifice, rather than the promipe should not be performed : he woukl pitcli upon anything ratlier than to coinit God unfaithful. God will dissolve and alter the whole frame of tlie world rather than lose his truth ; he stands much upon the honour of his faithfulness. Say then to your souls, Surely it cannot be but God must be true ; that which God hath promised must come to pass. That which supported Abraham will also support us, if we had hearts to make use of it. God stands more upon the honour of his truth than upon aught else : Ps. cxxxviii. 2, ' Thou hast magnified thy word above all thy name.' The word of God is a monument of God's truth, as the works of God and the course of nature are the monuments of his wLsdora and power. Now the monuments of his wisdom and power shall be defaced rather than the monuments of his truth — ' Heaven and earth shall pass away, but not one jot or tittle of my word shall pass away,' Mat. v. 18. There is not a waste word in the covenant that shall fall to the ground : Ps. xii. 7, ' The words of the Lord are pure words, as silver tried in a furnace of earth purified seven times.' There is no dross in the promises, but all pure ; none of them shall fall to the ground. His power is beyond his declared will ; he can do no more than he hath done, or will do, but it doth not come short of it ; he hath not promised more than he is able to perform ; and his truth engageth his power: Heb. x. 23, ' He is able that hath promised.' 2. For the power of God. And here I shall show — (1.) That God's power is the great encouragement to faith. (2.) How hard a matter it is to believe God's power. (3 ) How sinful it is not to believe it. (4.) To direct you what to do in this case.
[1.] God's power is the great encouragement of faith. From first to last we are still directed to depend and cast ourselves upon the power of God. In our first coming to God, waiting upon him for the work of conversion, what will support a poor soul that is troubled with the power of its corruption ? God is able. "When Christ told his disciples, Mat. xix. 23, ' That a rich man shall hardly enter into the kingdom of God,' the disciples wondered : ver. 25, * Who then can be saved ? ' But Christ answers, ver. 26, ' With men this is impossible, but with God all things are po.ssible.' The heart of man is not too hard for God, for then he would have a creature more mighty than himself. He is able to overpower the corruption of a man's heart: Eph. i. 19, 20, ' What is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead; ' and Eom. iv. 17, ' God, who quickeneth the dead, and calleth those things which be not, as though they were.' But then, when once we are gotten in with God, what is it that supports us, and keeps us up, and carries us through the whole business of salvation? The power of God: 2 Tim. i. 12, 'I know whom I have believed ; and that he is able to keep that which I have committed to him.' How come the children of God to put their souls into God's hands ? — ' I know he is able ; ' 1 Peter i. 5, ' Who are kept by the power of God through faith unto salvation ; and Jude 24, ' Unto him that is able to keep you from falling.' This supports the soul in the midst of all assaults and temptations that we meet with in the present life — ' God is able to keep us.' And then for