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I. THE FOUNTAIN.

1. The hope of the petitioner. The experience of former mercy works a persuasion of future mercy.

(1) Let us pray in confidence that God will hear us, because He hath heard us. A noble princess asked a courtier when he would leave begging; he answered, when she left giving.

(2) Seeing that God gives more where He hath given much, let us be thankful; for how should God bless us with that we have not if we do not bless Him for that we have?

2. The ability of the Giver. Here is power, yea, Divine power; not only great, but good. For mercy and majesty must meet together in the donation of all things that pertain to life and godliness. The knowledge of this Divine and giving power may comfort the most dejected heart.

(1) Concerning the salvation of others and ourselves; how desperate soever we judge their estates, by reason of their continual habit of sinning, yet this Divine power is able to convert them.

(2) This comforts us in the midst of all afflictions. We are weak in ourselves, unable to stand under the lightest cross; but there is a Divine power that strengthens us. Though it doth not nullify our sorrows, yet it doth fortify our patience (Colossians 1:11).

(3) This comforts us in prayer.

(4) This comforts us against all opposition, even those principalities that wrestle against us (1 John 4:4; Revelation 12:11).

(5) Let this hearten us to cheerful liberality; because, whatever we lack or lose, there is a Divine power able to requite it (2 Corinthians 9:8).

3. The liberty of the action. God does not set, nor let, nor sell, nor lend, but give.

(1) How to judge of all we have; as the Lord's gifts, not our own merits (1 Corinthians 4:7; 1 Corinthians 15:10).

(2) Follow God's example, in being evermore giving good things.

4. The necessity of the receivers.

(1) We had nothing; miserable beggars.

(2) We deserved nothing.

5. The universality of the gift. "All things that pertain" —

(1) To life.

(a) Natural. He put a soul to our flesh, gave birth to the child, nourishment after birth; bread when we were hungry, drink when we were thirsty, etc. To the wise man his wisdom, to the strong his might, to the wealthy his riches, etc.

(b) Spiritual; whereby we live to Him, and in Him, and whereby He lives in us.

(2) To godliness. By His grace we come to godliness, and by godliness to life.

II. THE CISTERN. The ever-flowing and over-flowing conduit is Christ, in whom dwells all fulness (Colossians 1:19). The more capacious a vessel of faith we bring, the greater measure of faith we shall receive.

1. The water of life, which is an effectual calling to glory and virtue.

(1) Who hath called us. Christ alone can call home sinners.

(2) The action. There was a time when Christ came personally to call. He went out from His majesty that is invisible, to His mercy that is manifested in His works. Now He calleth at divers times, in divers places, and after divers manners.

(a)  In all ages of the world, and of men's lives.

(b)  Some from their ships, others from their shops, etc.

(c)  After divers manners. First, by the preaching of the Word; and herein He useth two bells to ring us to church, the treble of mercy and the tenor of judgment. Next, in His sacraments.

(3) Whom hath He called? "Us" — miserable sinners, that were deaf and could not hear Him, lame and could not meet Him, blind and could not see Him, dead and could not answer Him.

(4) To what? "To glory and virtue."(a) In present being. We must understand by "glory" the honour of being Christians; by "virtue" the good life that becometh Christians.

(b) Hereafter we shall come to a perfect and plenary possession. The virtue there is a pure white garment without spot, and the glory a golden crown of eternity.

2. The pipe and bucket to draw and derive all to us. "Through the knowledge," etc. One was of opinion that a philosopher excels an ordinary man as much as an ordinary man excels a beast; but every true Christian excels a philosopher as much as a philosopher does a dunce. They scarce knew God in His creatures; we know God in His Christ. There is no pleasure so sweet as knowledge, no knowledge so sweet as that of religion, no knowledge of religion so sweet as that of Christ; for this is eternal life, etc. (John 17:3). Let us therefore use the means to get knowledge.

(1) Read the Scripture; that is God's will, there is knowledge (John 5:39).

(2) Frequent the temple; that is God's house, there is knowledge (Psalm 73:16, 17).

(3) Resort to the Communion; that is God's maundy, there is knowledge (1 Corinthians 11.26).

(4) Consult His ministers, for the priest's lips preserve knowledge.

(Thos. Adams.)

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KJV: According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

WEB: seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;