John 17:3

The former argument is further explained, by clearing what life eternal is; Namely, a saving knowledge of God, as the only true God in his essence and attributes, in opposition to idols, and a knowledge of him as he is manifested in Christ, the Fathers Ambassadour; which is both the way and mean of attaining eternal life, and the beginning of it, while it is known by faith here, and eternal life hereafter shall consist in the full sight & fruition thereof. For further clearing of this purpose, Consider. 1. Christs scope in inserting this explication in his prayer, is not to informe the Father; but partly, to informe the disciples, for whose edification he thus prayed in their audience; partly, to presse the argument strongly: for the glorifying of Christ to give eternal life should glorifie the Father, by his being known and acknowledged by beleevers; and it was needful Christ should be supported in his agony, and afterward exalted to give eternal life, seeing eternal life consisted only in knowing God in his Christ. Consider, 2. While Christ propounds the Father to be the only true God, the meaning is not to seclude himself and the holy Spirit from being the true God also, one in essence, and equal in power and glory with the Father. For that is a truth fully asserted throughout the Scripture, Joh. 20.28. Act. 20.28. and elsewhere; and in the same prayer, v. 5. Christ is said to have had glory with the Father, before the world was; Now before the world was, there was nothing subsisting to have glory or any other thing, but only the true God; and so Christ, with the Holy Ghost, must be true God also. But for clearing of the words, we would consider that this exclusive, only, is not joyned with the word, Father, as if it ran thus, Only the Father is the true God, but it runs with the words that follow, the only true God. And so when it is said, the Father is the only true God, the meaning is, that God, or the deity which subsists in the person of the Father, is the only true God, or godhead, in opposition to all idols and supposed deities, not secluding the other persons in whom that true Godhead subsists also, seeing the essence is one in all the three, and every one of them are that only true God. Withal, for confirmation of this, it would be considered, that in Scripture there are such words of restriction made use of, in things ascribed to one or other person of the Godhead, which yet are not to be taken absolutely, as secluding the rest of the persons, but only in relation to the creatures; as Matth. 11.27. it is said, None (as it is in the Original) knoweth the Sonne, but the Father, or, the Father, but the Son, &c. in both which assertions, it is not to be supposed that the Son, or Father, are secluded from knowing themselves, though the knowledge of the one be ascribed only to the other; but it is to be understood that no creatures know the one or the other, untill the Son reveal them. Nor is the Spirit either secluded from knowing the Father and Son, by these expressions, seeing he searcheth, even the deep things of God, 1 Cor. 2.10. but only the creatures. So here, take this restriction as we will, and it secludes not the Son and Spirit from being that true God, but only sheweth that idols are not that true deity. Doct. 1. The happinesse of beleevers would be much studied by them, wherein it consists, and what is the way to it; And for this end, there is need of Christs own teaching; Therefore doth he take occasion, for their edification, to insert this description of life eternal. 2. It may sweeten beleevers condition unto them, when they consider how much the Father and Son do interesse themselves in their happinesse; Therefore doth he propound their eternal happinesse. as a thing wherein both of them are so much concerned, as hath been explained. 3. The estate unto which beleevers are and will be advanced by Christ, is a state of life, and only worthy of that name; any other estate beside, being but a state of death; Therefore doth he call it life, and life eternal, even as it is begun here. See Act. 5.20. where it is called this life, by way of excellency. And for our assurance of an interest in this state, we should be sensible of our being dead without it, and sensible of what annoyeth this life, when we have received it; we would seek after food suteable for entertaining of our life, and be active in such motions and duties, as do slow from the principle of such a life. 4. Whatever other life men live, yet it is but fading, their best dayes, vanity, and few, and evil; But it is the happinesse of beleevers, that their begun-life is everlasting, and will be perfected in glory; for, it is life eternal. 5. Eternal life, as it is begun here, and the way to attain to the full enjoyment thereof in heaven, consists in the knowledge of God, as it includes faith in him, and sutable affections and practice; for, This is life eternal, that they might know thee, as knowledge consists not in a bare act of the understanding, but takes the will and affections alongst with it. 6. It is necessary to the saving knowledge of God, that he be taken up as God, in his nature and attributes, as he hath revealed himselfe; and that he be known to be really and truly that which he reveals himselfe to be; for, they must know him God, and, the true God. 7. Albeit there be many things cried up as god in the world, and in mens estimation; Yet they are but vanities and lies, and only Jehovah is the true God; And they who know him savingly, will acknowledge him as such, renouncing and crying down all idols, all delights and confidences, beside; for, he is the only true God; and they must know, and acknowledge him as such. 8 Whatever knowledge of God men attain unto, as the true God, in opposition unto idols; Yet that will not be sufficient unto salvation, unlesse Christ the Mediatour be known also, and God in him and in his dispensation of grace, in sending him into the world: Therefore are these conjoyned here, to know thee the only true God, and Jesus Christ whom thou hast sent. 9. To know Christ savingly, or to salvation, is to know him, as in his person and natures, so, in his offices and the trust committed to him; and to know that he is sent and approven of the Father in going about his work; and what are the tearmes upon which he engaged and did come into the world, to performe this work; what the Father promised unto him, and he again unto the Father; for, so is the knowledge of Christ, in order to salvation, qualified, to know Jesus Christ whom thou hast sent.