John 17:25–26

In the close of this solemne prayer, Christ, having prayed that his people may be glorified with him, doth (in the mean time, till they come to that blessed state) recommend them to the participation of that love, wherewith himselfe was loved, and to his own inhabitation. Which desire he grounds upon their condition opposite to the world, and that they were separate from the worlds fashions; For whereas the world doth not know God, nor acknowledge him as they ought; Yet it was not so with them. However (as is imported) they knew not the Father fully, yet he knew him, and they knew Christ to be the Fathers Ambassadour; And he had revealed the Father to them in some measure, and would reveal him yet more, that so they might partake of these mercies desired. This desire is not so much propounded prayer-wise, as by way of confident assurance, that he should obtain from his righteous Father what he desired to them, considering what they were, and what he would make them; Hereby yet further assuring us of his successe with the Father in the work of intercession. It is also to be marked, that however this sute have place for all beleevers, when they are brought to that condition here mentioned; Yet, considering that here, Christ speaks expressely of these to whom he had already revealed the Father, v. 26.—we are to conceive that, in the first place, he points at his Apostles already converted, and that he would close his prayer with a word yet again more expressely in their behalfe, for their encouragement. Doct. 1. Christ hath so large an heart, and so distinct an eye upon his people, that at once, without any distraction, he can be taken up with his whole Church, and yet not forget any particular member or society of his people; And he hath such a care of every one, as if he had no moe to care for but that one; for here, in praying for all beleevers, he brings out a word more expressely for the Apostles, to let them see how one thought and care doth not justle out another with him. 2. In our prayers we ought to ground our selves well upon the knowledge of God in his attributes; That as we may be ashamed to seek such things as beseem not such a God to give, so we may be encouraged in what we are allowed to seek; Therefore doth Christ give this title to God, righteous Father, it being a righteous and approven petition, and God who is righteous engaged to Christ and to beleevers in him, by his promise, to grant it. 3. Christ is a supplicant, who according to the tenour of the paction betwixt the Father and him, can face the bar of righteousnesse and justice on our behalfe, and be sure to come speed; Therefore also doth he designe him righteous Father, expecting that in righteousness he could not be refused. 4. Albeit the compleat happiness of beleevers be laid up in heaven, yet Christ allowes enough for their through-bearing, till they come there; As here we see in this large allowance till that sute, v. 24. be granted. 5. The love of God in Christ, and the enjoyment of an interest and communion with him, is sufficient for beleevers encouragement, till they arrive at full fruition in heaven; for, that, in particular, is their allowance here. 6. As Christ the Mediator is dearly beloved of the Father, so he is a storehouse thereof and a conduit to conveigh that love to his people; for, so is his desire here, that the love wherewith thou hast loved me, may be in them. See v. 23. 7. It is Christs allowance and desire, that not only his people be beloved of the Father, but that they have the faith and lively feeling thereof, to refresh their hearts, and drive away clouds and jealousies; for, it is his desire that his love may be in them, and they possesse it, and feele it, and dwell in it, and feed upon it. 8. It is by being and abiding in Christ that beleevers come to partake and possesse the love of the Father; and when they wander away from him, it is no wonder if a cloud come over their good condition; Therefore are these conjoyned, That the love, &c. may be in them, and I in them. 9. Christ is so tender and liberal toward his people, that he communicateth himselfe, with all he giveth them; His love (so to say) being given over again with his love, and his heart communicated with all he bestoweth: For this cause also are they conjoyned, The love in them, and I in them, to shew that he giveth himself with that love which is laid up in him, to be derived through him to them. 10. As Christ knoweth to whom he prayeth, so he knoweth well, who and what they are for whom he prayeth, and on whose behalfe the Father will hear him; And he would have all his people, who expect the benefit of his intercession, to make sure their acquaintance with God, and their separation from the evil manners of the world: Therefore, as he takes up a righteous Father in this sute, so he recommends these he prayeth for, as not like the world, who have not known the Father, to teach us, That however he intercede for the Elect who know him not, that they may know him; Yet none but such as this change is wrought upon, can make comfortable application of the benefit of his intercession. 11. It is the great sin of the world and men unconverted, that they do not know God, whatever they pretend: What they seem to know, is but by hear-say, they have no solid impression of it; They do not know God in Christ practically and savingly, and therefore all they know beside is nothing; They do not affect and love God, and true knowledge in Scripture language imports also affection; and, They do not practice what they know, and so are but really ignorant. For these causes, and in these respects, it is said, The world hath not known thee. 12. As Gods soveraignty doth shine in with-holding the knowledge of himselfe from whom he pleaseth, Matth. 11.25, 26. So also his righteousness is conspicuous in it: For the world doth not love to know God, and therefore justly are they filled with their own waies, Psal. 81.11, 12. They will not be at pains to know him, Psal. 10.4. And what wonder they suffer hunger because of their idlenesse? and, They abuse what light they have, and therefore it is justly taken from them, Rom. 1.21.—24. &c. Therefore, as in other respects before mentioned, so in this respect also, he is called righteous Father, in that the world hath not known him, 13. Albeit the world do not know nor acknowledge God, yet he is content with the acknowledgement he gets among his people; and it is their commendation that they do know him, when so many are ignorant of him: In both these respects is their condition here held out and commended to the Father, in opposition to the world. 14. The best of Saints within time will finde no perfect opposition betwixt the world and them in themselves, but only in Christ, and what he is for them and for their behoofe; Therefore, to supply their defect in knowledge, (which is here supposed) the opposition begins with this, but I have known thee. 15. Christ doth perfectly know the Father, that he may cover and rectifie all our ignorance, in our uptaking of him, and addresses to him; and that he may be assured he will give no false character of him: for, it is recorded for the disciples behoofe and advantage, I have known thee. 16, Whatever degrees of ignorance Saints lye under, yet it doth commend them to God, if they know Christ as Mediator and Ambassador of the Father, and so know God in Christ, and in order to salvation; for, in this, Christ commends his rude disciples, these have known that thou hast sent me. See 1 Cor. 2.2. 17. What ever measure of knowledge of God, beleevers have attained unto, it cometh all from Christ; who is the fountain of all the light the Church receives; and, who only can manifest him truely and savingly unto sinners; for, so doth he commend their weak knowledge from the cause of it, I have declared unto them thy Name. 18. As what Christ hath been, or is, that he will still be, to his people; (for, I have declared, and will declare, saith he) So he is an undertaker to his Father for his people, and engageth himselfe to be forth-coming for what is wanting in them; that so their imperfections may not deprive them of his allowance: Therefore, that they may not be deprived of what here he desireth to them, he undertakes for what they want, I have declared, and will declare it 19. Albeit the knowledge and grace of beleevers be but small, yet if it be growing, it will not want the reward of a larger measure; Therefore doth he undertake for the encrease of their knowledge, I will declare thy Name, that upon this consideration they may be admitted to pertake of this prayed for mercy. 20. Christ hath so absolute power over the hearts and understandings of his people, that he can when he pleaseth, break in with light upon them, and cause their hearts take with it; for, he undertakes, I will declare thy Name, which is not only a promise that he will afford sufficient means, but also that he will effectually make them know the Father, and so put them in a condition for receiving this desired mercy, which the offer and having opportunity of means could not do. 21. As the true knowledge of God in Christ is an evidence that men are converted, and so have accesse to the possession of the Fathers love, and communion with Christ; So, in particular, the true knowledge of him will beget saith in him and love to him, whereby the sense and assurance of his love is made clear to their hearts: In both these respects doth Christ on these grounds recommend them to the Fathers love, I have declared thy Name, &c. that the love may be in them, &c. because this knowledge did evidence them to be converted, and so to have right to this love, and because it did put them in a neer capacity and fitnesse to partake of the sense and fruits thereof. And so their possession of this love depends and followeth upon this knowledge.