Exposition of John

In this verse, (after a short transition, intimating a connection betwixt the former doctrine and this prayer, and a declaration of his posture in prayer with his eyes lift up to heaven) is contained, 1. A proposition of his petition for himself, that the Father would glorify him, of which more on v. 5. only in sum, it imports his desire that God would glorify him; by sustaining him in his approaching agony, that in it he might triumph over all his and his people's enemies, by proving him to be the Son of God, even in his sufferings, as he did by many miracles at his death, Mat. 27.45, 46, 51, 52, 53. And all this but as a preludie to his being glorified in his Resurrection, Ascension, and Exaltation at the Fathers right hand, of which v. 5. and which was to be manifested in the world by the propagation of his spiritual Kingdom. 2. Some of the reasons pressing this petition: one is couched in that sweet relation betwixt: the Father and him, implied in the titles of Father and Son. But there are more expressly subjoined, 1. A reason taken from the time, wherein he asketh this, that the hour is come, namely, the hour of his agony, wherein he expected support, and to be glorified, according as he would need, and was promised to him in the Covenant of Redemption, Psal. 89, 21, 22. Isa. 49.8. and 50.8, 9. Psal. 16.10. with Acts 2.31. As also upon the back of that, the hour of his promised exaltation, having waited his time, and done the Will of the Father in the form of a servant. 2. Another reason taken from a consequent of granting his desire, and his end in propounding of it; namely, that the Father glorifying him, he might also glorify the Father, whose glory shines in the glory of his Son, and in his obedience, sufferings and success. From all which, Learn, 1. Prayer to God is a special mean to make believers lively in all duties, and to make the Word and all our endeavors effectual for that end; for, These words spake Jesus, in preaching, and then subjoins prayer for a b • essing upon what he said, wherein he asks these things of the Father which • e had pressed upon them. 2. Christ is so real in his love to his people, that he will say nothing to them for their encouragement, but what he will say of them and for them, in his compeering before the Father on their behalf; Therefore, having spoken these things to them, wherein he had let out much of his heart and love to them, he doth now confirm the same, by speaking as much of them to God, hereby assuring them that he would be the same in absence, that he was when present. 3. As it is the duty of the Lord's people, to study always spiritual mindedness; to set their affections upon things above, and to visit their fair inheritance, by sending their affections thither, till themselves follow after; so, in particular, it is their duty in prayer, to row • up their affections, and set them to God, and heavenward, and to testify their, want hereaway, and that all their confidence and expectation depends on God; and on his help and consolations sent from heaven; for, so much doth Christ's example teach, who in prayer, lift up his eyes to heaven, or, to God, in that place where his glory is specially manifested, and his followers made completely happy with him. And by this posture did testify the heavenly and depending frame of his Spirit. 4. Albeit the Lord know the most secret desires of the heart, and do respect and hear the very thoughts of his people; yet it is their duty, as they have opportunity, to make use of their tongue in prayer, that so they may do him homage with the whole man; may, by that means, (among others) excite their own affections in prayer; and may edify others in their place and station, for some (at least) of these causes it is, that Christ in prayer spake in the audience of his disciples, he lift up his eyes, and said and by his practice and example would teach us our duty, 5. Prayer is a notable mean for carrying men through in trials; And Christ hath sanctified it, and encouraged his followers to make use thereof, by employing of it as his weapon in his greatest extremity and need, and that upon grounds of common interest; that so in all things he might be like his brethren; for, here in the apprehension of his approaching agony, he betakes himself to prayer on his own behalf, using arguments of interest common to him, with his breth • en in him, Father glorify thy Son. 6. So rich is the Lord's allowance to his people, that in the midst and th • o • g of their saddest pressures, they may have hearts filled with thoughts and expectations of great glory to be conferred upon them, in and after their sad sufferings; for, his thoughts, when he looks upon his approaching sufferings, are, glorify thy Son. 7. Christ, in his saddest sufferings, was still glorious in himself, and appeared so to the conviction of others, and all his sufferings are now crowned and shut up in great glory; for, now and shortly after, was the Son glorified. 8. God hath it absolutely in his hand, to confer glory and honor upon his suffering children, and to glorify himself in them, so that none can impede him in it; for, saith he, Father, glorify thy Son. 9. Albeit Saints need not persuade God to grant what they ask agreeable to his Will; yet it is necessary they use arguments in prayer; that they may assure their own hearts may evidence their confidence, to his glory; and, may testify their instancy in urging of their suites; Therefore doth Christ press his petition with so many reasons. 10. Interest in God, and familiarity with him, are of great use in a day of strait, and are the wheels upon which prayer to God will move sweetly; Therefore, doth Christ couch this encouragement in the bosom of his prayer, that God is his Father, and he his Son, to teach us, to make that interest sure, which may beget so much confidence in prayer in a day of need, seeing a father can deny nothing that is good to a child, nor will many words be needed to a father, when the child is in distress. 11. Christ ha • h a sweet fellowship with, and spceial interest in the Father, and his approaches to him, for himself or his people, are full of Sonly confidence, and such as cannot be ineffectual; for, to him it belongs in a special manner, (and to all others only through him,) to plead these relations of Father and Son, and to expect audience because he stands in so near relation to God. 12. Whatever be the excuses of Saints in ordinary; yet they may still expect that needful and promised proofs of love will not be withheld in the hour of their distress, and that honest prayers will avail much, when distress is great, and nothing left but prayer; for, now when the hour (or the set time appointed for his suffering) is come, he betakes himself to prayer, confidently expecting that then the Father will glorify his Son. See Heb. 4.16. 13, The only way to come speed at God's hands in obtaining promised mercies, is, patiently to wait his time, submitting to be exercised, in our faith, audience, patience and subjection to him, till the hour of deliverance come; for, Christ having a promise of being glorified, not only in, but after his sufferings, doth quietly continue under the form of a servant, till now the hour is come, wherein God had promised to glorify him. See Heb. 10.36. 14. As God's being a Father gives sweet ground of encouragement in prayer to his children: so it is an evidence of Sonship, when they have cleanly aims in their prayers, and are led to make sweet use of the answer of prayer; for, so Christ clears his Sonship from his aim in this suit, and the use he purposed to make of it, that thy Son also may glorify thee. 15. To be cleanly in our aim in prayer, and make honest use of the answer thereof, is the way to come much speed in prayer; for, this is an argument p •• ssing audience, that the Son being heard, will glorify him. See Jam 4.3. 16. It is a true evidence of Sonship w • en men's chief aim in all they ask and obtain, is the glory of God, and that they may be enabled activ • to concur in glorifying of him; for, this is Christ's first and chief aim, premitted to all the rest: That thy Son also may glorify thee. 17. The glory of •• e Son is the glory of the Father also; And he is glorified in the glorifi ••• ion of his Son, and by his Son so glorified: In the suffering of his Son; he is glorified in his obedience, his justice against sin, his wisdom in finding out a way of Redemption, and his love to lost man, shine in that matter; In his exaltation, he is glorified, in his fidelity and power, and consummating the work of Redemption by his Son. And Christ thus exalted, glorifieth him, by the preaching of the Gospel, and subduing the world to his obedience; for, these two go together, glorify thy Son, that thy Son also may glorify thee. 18. It may assure believers, that their well-being will bear much sway in heaven, when they consider that both the Father and Son are glorified therein; That the Son is glorified, in being carried through in suffering for them, and in perfecting their Redemption, and in triumphing over all their enemies, and that the Father is glorified in thus glorifying of his Son; Therefore is this spoken in the audience of his disciples, to encourage them, by hearing the Father and Sons glory so much concerned in this business.

In this verse is contained a third express Argument pressing his petition; it is taken from the trust committed to him, and that the Father had given him authority over all persons, to order and dispose of them so, as he might bring about the salvation of the Elect. And therefore he desires to be glorified, that he may be answerable to that trust: That the Father would bear him through in suffering, that so he may purchase eternal life to them, and would glorify him after his sufferings, in his exaltation in heaven, that he might perfect his work, and exerce that power and authority, and apply his purchase, for the actual salvation of the Elect. So the Argument contains a second subordinate end which he propounds in his prayer, namely, the glorification of the Elect, which also is a mean of his glorifying of the Father, who delights to be glorified in their salvation. Whence learn, 1. It is Christ's great care, next unto his Fathers glory, to discharge his trust faithfully, in order to the eternal welfare of his own; Therefore doth he make it an Argument why the Father should glorify him, that he may discharge this trust. 2. Such as are entrusted and employed by God, may expect that he will not desert them in the discharge of their trust, when they come and employ him by humble confident prayer; for, Christ in prayer expects, that the Father, as he hath given him this power, &c. will glorify him, that he may do what is committed to him. 3. Christ, even as Mediator, hath sovereign power and authority over all things, so that they are but frail flesh before him, and he may dispose of them as he will: for, there is power, or, authority, over all flesh, given to him by the Father, or a donative power and Kingdom as Mediator. He restricts this power to all flesh, not secluding all other things which are under his power, Matth. 11.27. and 28.18. John 3.35. but comprehending them under those, as being the great visible obstructers of his people's happiness. 4. Beside the power given unto Christ over all creatures, there are a certain number of men given by the Father unto Christ in the Covenant of Redemption, that he may redeem, take charge of, and be forth coming for them: for, there are here some thus given him, of which more, v. 6. See Joh. 6.37, 38, &c. 5. Life eternal is that which Christ intends for his people, and he will never rest satisfied, till he crown his other mercies to them with putting them in possession thereof; for, it is his aim here, to give eternal life to as many as thou hast given him. 6. Life eternal is a gift peculiar only to the Elect who are given to Christ, and is conferred only upon them, and upon all of them; for, he gives eternal life to as many, or, to all thou hast given him, and to none else. 7. Whatever be the gracious endowments conferred upon the Elect within time, yet eternal life is a free gift unto them; for, he give • eternal life to as many at thou hast given him. 8. It may confirm the Elect, who are drawn to Christ, in the certain expectation of eternal life, that the dispensation thereof is committed unto Christ their Head and Surety; for, thou hast given him authority, that he should give eternal life. 9. I • doth yet further confirm their saith, that it is by the consent and appointment of the Father, that Christ hath this dispensation, and doth let forth all these proofs of love which they feel; for, saith he, thou hast given him power, that he should give eternal life. 10. The accomplishment of the Elects society, in b • inging them to heaven, is a work of no small difficulty; for, it requires a Mediator so eminently qualified, with power over all flesh, to bring it about. 11. There is in Christ sufficient ground of confidence, that he will save his own, whatever difficulties be in the way. He hath not only sufficient merit to purchase it, and wisdom, fidelity, love and care, to guide them in the way to it; but power also to draw them in and hold them in, and power over all things that might impede or promove their salvation, to dispose of them so, as they may be subservient to that great work: for, Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

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 Ambassador; 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. Christ's scope in inserting this explication in his prayer, is not to inform the Father; but partly, to inform the disciples, for whose edification he thus prayed in their audience; partly, to press the argument strongly: for the glorifying of Christ to give eternal life should glorify the Father, by his being known and acknowledged by believers; 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 joined 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 everyone 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 Son, 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, until 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 showeth that idols are not that true deity. Doct. 1. The happiness of believers would be much studied by them, wherein it consists, and what is the way to it; And for this end, there is need of Christ's own teaching; Therefore doth he take occasion, for their edification, to insert this description of life eternal. 2. It may sweeten believers condition unto them, when they consider how much the Father and Son do interesse themselves in their happiness; Therefore doth he propound their eternal happiness. as a thing wherein both of them are so much concerned, as hath been explained. 3. The estate unto which believers 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 suitable 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 days, vanity, and few, and evil; But it is the happiness of believers, 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 suitable 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 himself; and that he be known to be really and truly that which he reveals himself 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 men's 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, unless Christ the Mediator be known also, and God in him and in his dispensation of grace, in sending him into the world: Therefore are these conjoined 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 commit • d to him; and to know that he is sent and approven of the Father in going about his work; and what are the terms upon which he engaged and did come into the world, to perform 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.

A fourth argument pressing the petition, is taken from his fidelity in discharging the trust committed to him, in that he had glorified the Father, by accomplishing the work which was laid upon him to do; Upon which (in the next verse) he repeats his suit. He saith, I have finished the work: for, albeit in heaven he be still working for us, and working that which was given him by the Father to do, namely, in so far as concerns the application of his merit for the actual salvation of the Elect, Yet the work of Reconciliation (as the distinction is Rom. 5.10.) or, of purchasing Redemption, was given him to be done on earth, and he finished it there. And albeit he had not as yet, when he prayed this, finished all that was given him; yet he might well say this because he had finished all that was hitherto requisite to be done, and had in his will and resolution gone through all that was yet before him, and was shortly to perform all things till he might say, It is finished, chap. 19.30. In reference to which he makes this profession. Doct. 1. None are sent into the world to be idle, but have a task and service laid upon them, of their general calling and particular station; for, Jesus Christ himself had work on earth. 2. We cannot acceptably serve our generation, nor will God accept any work we do, unless his glory be our chief aim in it; for, I have glorified thee, saith he, in this work. 3. To glorify God is so much the more remarkable, as it is not suspended till we come to heaven, where we may do it without interruption; but is set about on earth, where so few mind that work, and where there are so many difficulties and temptations to divert us; for, it contributes to commend his service, that I have glorified thee on earth, saith he. 4. Christ, by his preaching, miracles, sufferings, and obedience to the death, and his whole conversation, and frequent ascribing of the great things he did, to his Father, did glorify him, and demonstrate his power, truth, wisdom, justice, mercy, and other attributes: for, saith he, I have glorified thee on earth. Which may encourage believers, that their surety hath served God so acceptably. 5. Such as have been sincerely aiming at God's glory, will still be endeavoring to glorify him more and more; for, he who had glorified him on earth, propounds it, v. 1. as his aim still, tha • thy Son may glorify thee, 6. As God is glorified by men's work and actings, and not by bare professions only; So God is the imposer of men's tasks upon them, and he will be glorified by no works of men, but what are by himself assigned to them in their stations; for, I have glorified thee, in the work which thou gavest me to do. 7. Men must not only begin, but perfect also their work unto the end, before they receive a full reward; for, so much doth his example teach, I have finished the work. 8. Christ did nothing on earth, in working out our Redemption, but what was the will of the Father, and by him committed unto him; for, his work was the work which he gave him to do. See Joh. 6.39. So that Christ working it, and it being the will of the Father, it must be acceptable. 9. There was nothing committed to Christ by the Father, to be done on earth, for the purchasing of our Redemption, but he did finish it: So that the debt is paid, justice satisfied, and sin, Satan and death spoiled, so that nothing remains now but the application of his purchase, and communication of that to his people which they already have in him their Head; for the doing whereof he is now exalted and glorified; for, I have finished the work which thou gavest me. 10. Such as expect a comfortable issue of their life, and desire to make a comfortable Testament, ought to make it their chief care to glorify God, in going incessantly about his service in their station, till they finish their course; for, herein Christ hath left us a pattern, who being to seek to be glorified with the Father after his death, v. 5. hath here this sweet testimony, I have glorified thee on earth, I have finished the work, &c. See 2 Tim. 4.7, 8. Isa. 38, 1, 2, 3.

In this verse Christ repeats and explains his petition, by way of conclusion following upon the former argument; Wherein he restricts the former general petition, to be glorified, v. 1, to the enjoyment of that glory he had before the world was, as presupposing his being glorified in being born through in his sufferings, and including, by way of consequence, the manifestation of his glory in his spiritual Kingdom in the world. The sum of the petition, is, that since he had finished his work on earth, therefore the Father would advance him to the possession of that glory he enjoyed from all eternity. For clearing whereof, we are to consider, that as Christ was from all eternity, the glorious God, so we are not to conceive of any real change in this glory of his Godhead, as if by his estate of humiliation, he had suffered any diminution, or by his state of exaltation, any real accession were made to his glory, as God. But the meaning is, That Christ, having (according to the paction past betwixt the Father and him) obscured the glory of his Godhead, for a time, under the veil of the form of a servant and our sinless infirmities, Phil. 2. 5, 6, 7, 8. doth now expect, (according to the tenor of the same paction) after he hath done his work, to be exalted, and openly declared to be the S • n of God, Rom. 1.4. the veil of his estate of humiliation, though not of our nature, being taken away. It is further to be considered, That however this eternal glory be proper to him as God, yet he prays to be glorified in his whole person, glorify me, because not only was his human nature to be exalted to what glory finite natu • e is capable of, but the glory of his Godhead was to shine in the person of Christ, God-man, and in the man Christ, though without confusion of his natures and properties. Doct. 1. It is the property and prerogative of the true God, to be glorious and excellent, and consequently, to be delighted in as such, and reverenced; for, this is the evidence of his Godhead, that he hath glory proper to him. 2. The glory of God is not borrowed from the creatures, but is essential, immutable, and eternal before any creature was; for, it is a glory before the world was. 3. Jesus Christ is true God, and was infinitely glorious from all eternity; for, he who now appears in the form of a servant, had glory before the world was. 4. As all solid glory is only in heaven with God, so Christ's divine glory is with the Father, communicating with him in the divine essence and glory; Therefore is this glory expected with thy own self, and the glory which I had with thee; Whereby is not only to be understood, that he is to be glorified in heaven with the Father, and exalted these in his person as God-man, before he spread his glory as Mediator in the world: But that in his glory, as God, he communicates with the Father, being in and with the Father, and rejoicing always before him, as the Son of his bosom, John 1.1, 18. Prov. 8.30. 5. It pleased the glorious Son of God, in obedience to the Father, to humble himself, and obscure the glory of his Godhead; that he might be like his brethren, and a sit Mediator for sympathy and suffering; and, that he might engage his life and glory for redeeming of the Elect, and lay by his robes of Majesty, not to be reassumed till he gave a good account of that work; for, here he humbles himself, to have his glory to seek from the Father (in respect of his person God-man) upon the performance of what was entrusted to him, I have finished the work, &c. v. 4. And now glorify me, saith he. 6. Christ did so faithfully discharge his trust, and perfected the woe • k of our R • demption, as the Father was engaged by paction to glorify him; and accordingly, Christ; God incarnate, is exalted with the Father in glory and Majesty; for, now he h • th so finished the work, as he may seek to be glorified, as he is. So that believers may be as sure that all things, necessary for their R • demption, are done, as it is sure that Christ is glorified: And as by the incarnation of the Son of God, his Godhead is brought near unto us, and he sitted with these human affections, and sinless passions, suitable to what we needed of him, and to a surety and high Priest: So by the uniting of his humanity to his Godhead in one person, and the exaltation thereof unto that height of glory, he is elevated above all such weaknesses, of mutability and emptiness, which do accompany, and usually corrupt these affections and passions, and render them useless and uncomfortable in these who are but mere men.

Followeth, to v. 20. the second part of the Chapter, wherein Christ prayeth for his eleven disciples. Wherein, albeit some things be peculia • to them, yet several grounds of the petitions, and the petitions themselves, are common to them, not only with Ministers, but, with all the Elect to be converted by the Apostles Ministry, either mediately or immediately. And so they may in this part of the prayer, be looked on as representing the whole Ministry and Church, and the purpose as much one in substance with the following part of the Chapter. Only Christ, for the full encouragement of his followers of all sorts, would first pray somewhat for the Apostles expressly, lest they should think they were lost among the bulk of professor. And would have somewhat expressly for all believers in all ages, that they might not think they were forgotten by him, and only his disciples cared for in this his solemn prayer to the Father.

In the first branch of this part of the Chapter, Christ describes these whom he prayeth for, and giveth an account of his diligence about them, and success with them. Whereby, he not only giveth a notable instance of his fidelity which he had asserted, v. 4. but doth also recommend them to the Fathers care and love, and that the petitions put up for them may be answered. This description and account is propounded in these verses; which may be taken up in this order; That, for interest, these for whom he prayeth, were the Fathers by eternal election, and committed to his care and trust, to purchase, apply and promove their happiness. And for the matter of diligence and success; He had in discharge of his trust, taken them in teaching, and revealed the Father unto them; which (being don in sub • erviency to his eternal purpose of Election) had so succeeded, as they had kept the Fathers Word, and acknowledged Christ to have received his authority, commission, furniture and doctrine, from the Father. And so Christ gives a fair account of his bringing in of the Elect, in that he had converted the Apostles who were to be his instruments in converting of the rest throughout the world; And layeth a ground of confidence to be heard in their behalf, taken from God's eternal interest in them, and their converted estate. Whence learn, 1. It doth commend the love of God toward fallen men, that fallen Angels being cast off without hope of recovery, they are admitted to the hope of Redemption and restitution after their fall; for, this great trust of Christ is discharged toward men. See Heb. 2.16. 2. Christ's commission extends not to all the world, but to some in it only; for, he gives an account of the men which thou gavest me (saith he) out of the world, even the Apostles, and other Elect. 3. Whatever difference there be in God's eternal purpose, or wrought by Christ's grace, in these committed to him; Yet God's love and Christ's grace finds them in the same condition with others, till the difference be made: for, they are given out of the world. 4. All these of whom Christ takes special care, are the Fathers by a peculiar interest, as being appropriate for him in his eternal purpose of Election; for, thine they were, saith he, Not as all other things are: but elected by him to be his peculiar people. 5. The Elect, being the Fathers property, are not entrusted with that happiness intended, and to be conferred upon them; But are given over to Christ, and committed to him in the covenant of Redemption, that he may die to satisfy justice and obtain eternal Redemption for them, and may apply his purchase, in converting them, and preserving them and their furniture, till they come to obtain everlasting life: for, Thine they were, and thou gavest them me, Not only to the Apostleship, of which, v. 12. but entrusted to him, with all the Elect, in that paction betwixt the Father and the Son, of which Chap. 6.37, 39. So that they who are under his charge may be sure, considering his infinite sufficiency for it, and his fidelity to the Father who hath entrusted him. 6. The first visible evidence of election, and of men's being committed to Christ's trust, breaks forth in the work of conversion; for, upon these two it followeth, and they have kept thy Word. This is not only Christ's charge to see it done, but the Fathers also, who engageth to draw Christ's purchase unto him, Joh 6.44. So that conversion is a fruit of God's eternal love, land of Christ's taking charge of us, both which we may look back and read, when we find that change wrought. See Acts 13.48. 7. True and effectual conversion is wrought by the Word of God, as the instrument; So that any change wrought by another mean, will not avail, nor is there any hope of them who contemn the Word, let them have what other means they will; for, I have manifested thy Name, and they have kept thy word. See 1 Pet. 1.23. Luke 16.31. 8. It is not the naked proposition of the Word that will avail to conversion, unless the heart be opened, and the Word born in with such efficacy, as to reveal God in his nature, and attributes, of justice, mercy in his Christ, power, holiness, &c. as the fragrant smell thereof may invite sinners to draw near; for, I have manifested thy Name, saith he, in order to their conversion. 9. Who ever be the instrument administering the Word; yet it is Christ that must reveal the Father in and by it, and make it effectual; for, I have manifested thy Name, saith he; Not only by his preaching in person, but by his powerful operation and illumination, which must be his work in all ages, though Ministers be his instruments. 10. However reprobates do live obstinate under the Word, to their own perdition; And however the Elect may lie long unconverted; Yet the Word, being administered to them as a subservient mean of executing the decree of Election, will in due time prevail in Christ's hand, to their conversion: for, I have manifested thy Name unto the men which thou gavest me, who were thine, and they have kept thy Word. 11. Such as have found the Word effectual to their conversion, will be sure to lay it up in their heart, as their daily food, and to observe it in their practice; and to do so, because of the Authority of God shining in it; for, this is an evidence of their conversion, they have kept thy Word, that so they may be nourished by the same mean by which they are begotten. 12. It is also a special evidence of true conversion, to know Christ savingly and the mystery of Redemption, to know Christ's union with the Father, his commission and authority from him as Mediator, and to see God in Christ; for, this is another evidence of his success, they looked not on Christ as the malicious Jews did, but now they have known that all things whatsoever thou hast given me (the office of Mediator, and furniture for it) are of thee, and not usurped by me, or of myself, nor any invention of man, but all divine and heavenly. Which commendation, with what follows, v 8. seems to be grounded on their profession, Chap. 16.30. 13. Whatever may be the weakness and ignorance of true converts, for a time; Yet being in Christ's hand, and through his blessing on the means, they will at last come up to a more full measure: for, saith he, Now they have known, &c. to wit, in respect of degrees of knowledge, and fixedness in it. 14. Jesus Christ, the great Advocate of his people, doth cover their defects, esteem of their small beginnings, considering what he purposeth to make them; And however he point out their faults to themselves, to humble them, yet he will present and commend their weak beginnings to his Father. Therefore, albeit he chide their presumption in their professing after his commending of them, ch. 16.27, 30, 31, 32. yet here, and in the following verse he doth notably commend them to the Father. 15. Albeit it be our duty to embrace Christ offering himself, and to be converted, and it is our great happiness when it is so; Yet it is put on Christ, that he should not only give an account of his diligence, but of his success also, and that he not only offer salvation to the Elect, but present them also converted to his Father. As here, and in the following verse he doth. 16. Such as have embraced Christ's offer, have sweet ground of confidence to be respected of the Father, and heard in prayer; Considering, both his eternal love and interest, and the grace of God in them, needing his preservation and upholding; Therefore doth Christ present them as these who were the Fathers, and are now converted, that so he may be accepted in his prayers for them; for, albeit he intercede and prevail for the conversion of the elect, as knowing who are given him; yet they can have no comfort of it, unless they be converted.

In this verse Christ insists to enlarge and amplify this his account of diligence and success about them; showing that he delivered them no Word but what the Father had given him, and that they had received it, and certainly, believed the truth concerning his person and office, that he came out, and was sent Ambassador from the Father. Whence learn, 1. Christ is not a sleighter of his trust, nor will he content himself superficially to discharge it, but will so go about it, as he may abide the strictest inquest concerning his fidelity in it; Therefore doth he over again, by way of confirmation, insist to give his account, for I have given, &c. as not declining to be tried and better tried concerning it. 2. Conversion unto God is a business of so great importance, as men ought not easily to satisfy themselves about it; Therefore also doth he again give an account of the way of their Conversion, that we may learn to try and try again if we be converted indeed. See 2 Pet. 1.10. 3. In the trial of Conversion, it is not enough to see what change is wrought, but what the Word is that wrought it; that it be not a word of error, but the sound Word of truth coming from Christ; for, saith he, I have given unto them the words which thou gavest me, and they have received them. 4. Whatever word be held out for the conviction and conversion of sinners; yet the divine original and authority thereof must be studied and acknowledged, before it be effectual, or received and obeyed; for, in order to their Conversion, he saith, I have given unto them the words which thou gavest unto me, even divine truth, which they acknowledged to be of God, v. 7. 5. The word of divine truth concerning the conversion and salvation of lost man, is delivered by the Father to Christ, the great Prophet of his Church, that he may communicate the same to his people, and see to the preservation thereof in the world; for, these words, are the words which thou, (saith he,) gavest me. So that the doctrine of the Gospel proceeds from the Father, and Christ is entrusted with the preservation thereof in this corrupt world. 6. Christ is faithful in his Prophetical office, and hath concealed no truth necessary to salvation, but delivered all that was entrusted to him by the Father; for, I have given them the words which thou gavest me. 7. As the Elect do all of them, in due time, welcome and entertain God and Christ's Word and all of it, whatever it say; so they who do receive the Word so as to open their hearts to it, as a word of truth, admitting the convictions, consolations and directions thereof, do give true evidence of their conversion thereby; for, this was an evidence thereof in the Apostles, they have received them, which includes that knowledge and believing after-mentioned And where the Word is not thus received and welcomed, there it will pursue and overtake sinners, Zech. 5.6. 8. The Word of Christ is never savingly received, but, when Christ is known and embraced, as offering himself therein; for, this was the sum and • cope of his doctrine, and the obedience of their Conversion, that they have known that I came out from thee, &c. See chap. 20.31. 9. Christ is to be taken up by l • st sinners, not as their fancy or fear would point him out, but as he hath revealed himself in his saving Word; for, they have received the words, and thereby have known, &c. 10. Christ is then savingly known, when he is known in his person and offices, and that the Father is in him, and he his Ambassador, reconciling the world; for, they have known that I came out from thee, and that thou didst send me; of which, chap. 16.27. 11. Believer • ought to be well rooted in their knowledge of Christ, his person and offices; considering the many temptations and assaults they will meet with, to shake them in this particular; for, they have surely, (or, truly) known, &c. 12. For settling of believers in the point of knowing Christ, they must not expect such evidences as are usual in natural things; but must submit and be content with the evidence of faith, which, how ob • cure soever it seem, is a sure knowledge in its own kind: for, they have surely known, is expounded, they have believed that thou didst send me.

In these verses is contained the second branch of this part of the chapter; wherein Christ appropriates his prayer to his Apostles, and his elect in them, in opposition to the world. For which he giveth several reasons; As 1. That they are his charge given him by the Father. 2. That they are the Fathers also by eternal election; unto which he subjoins an illustration, clearing how they are the Fathers, being given to him; namely, that both as God he hath a communion with the Father in all things, and as Mediator also, as the Elect were given to him by the Father, and all things for their behoof, so they continued still the Fathers in respect of election, and it was his work to make them the Fathers again, by converting and dedicating them to him. 3. That he was glorified in them, and therefore would intercede for them. All which makes it clear that he doth not restrict this intercession to the persons of the Apostles only, but to all these who are not of the world, but have the same interest in the Father and him; for whom also he prayeth expressly, v. 20. Doct. 1. Jesus Christ is the great High Priest, not only to offer up himself a sacrifice for sin, but by his prayer and intercession, to complete his work, and apply his purchase; for, I pray, saith he, as giving in this action a pattern of his perpetual intercession in heaven. 2. It is no small privilege to have interest in Ch • ists intercession, who hath perfect knowledge of all the necessities of his people, and of the true remedy and supply thereof; who hath fidelity and tenderness not to sleight those whom he undertakes; who is not refused of any suit he puts up for them, chap. 11.42. and whose merit and intercession is sufficient to render naughty persons and services acceptable; The • efore it is held out as a special privilege I pray for them, &c. See Heb. 7.25. 3. Christ did not go about the exercise of his Mediatory-office at adventure, not knowing whether many or few, all or none, would reap benefit thereby; But he knew distinctly for whom he appeared, and for whom not: for, saith he, I pray for them, I pray not for the world. 4. Christ was so far from laying down his life for all in the world, that all in and of the world are secluded from any part in his intercession, except only the elect; for, whatsoever some do say of Christ's praying as a man under the Law, wherein he looks not so much to the event, as his duty, and so may pray for them in whose behalf he is not heard; to which they refer that prayer, Luke 23.34. whatever, I say, they assert of this kind, (wherein I shall not be positive, though that petition, Luke 23. for his ignorant persecutors, got a large answer in the Conversion of so many of them, Act. 2. and afterwards) yet the world is here secluded from his intercession as Mediator, and only the Elect taken in; I pray for them, I pray not for the world. Which yet doth no way militate against our duty of praying for all manner of men who have not sinned unto death; for his praying is grounded upon the distinct knowledge of the Will of God, and whom he will save, and therefore he prays distinctly. Whereas we, wanting this knowledge, ought to pray for all men, with submission to the Will of God. 5. Whatever the elect be in themselves, even a • ter they are converted; yet the charge and trust of them being committed to Christ, it doth engage him to intercede for them: so that all his wounds bleed, and his credit in heaven is employed, when they have to do; for, I pray for them which thou hast given me, saith he, 6. The Elect are so given to Christ, as they are still the Fathers, in respect of his eternal election and good will toward them; for, them which thou hast given me, they are thine. 7. It is a notable encouragement to employ God on behalf of the Elect, that he hath such an interest in them, and being chosen by him, they are cast upon him, and left upon his help; for, upon this consideration doth he commend his given ones to the Father in prayer: for they are thine, and that he commends none to him, but those whom he first gave him. 8. Christ's people have room in his heart and affection, not only because of his interest in them, and charge of them: but because of the interest the Father hath also in them, whose beloved Son he is; for, this is not only a reason why the Father should respect his prayers for them, but also why he so heartily undertakes to pray for them: for, they are thine. Which should teach all, in their stations, heartily to respect and care for those persons or things wherein God hath an interest. 9. There is a communion and reciprocal interest in all things betwixt the Father and his Son, who is heir of all things, Heb. 1.2. and betwixt the Father and Christ as Mediator, in the Elect; for, All mine are thine, and thine are mine. 10. This communion and interest tends much to the advantage of God's people, as having interest both in the Father and the Son; so that Christ will not neglect those who are not only his own peculiar property entrusted to him, but his Fathers also, and will have a care to make them forth-coming to the Father: And the Father will respect those, and his Son in interceding for them, who are not only his beloved Sons charge, but his own also. Therefore are both the former Arguments conjoined in this; And all mine are thine, and thine are mine, to assure us how careful Christ will be of them, and how acceptable these endeavors will be to the Father. 11. Christ who is the Lord of glory, and needs nothing from the creature, doth yet stoop to take glory from his people, in so far as he glorifieth himself in them; for, I am glorified in them. 12. How unworthy soever Christ's people be, yet it is a sufficient argument moving him to do for them, and to prevail in what he doth, that he doth manifest his own glory in so doing, and by the fruits thereof in them; for, this is another argument why he intercedes for them, And I am glorified in them, namely, by doing good to them, and by their behavior being so dealt with; And particularly, as they were Apostles, by their preaching to the world, his triumphs were proclaimed, and the world subjected to his obedience. And this may assure us, that the more our endeavor and aim be to glorify God and Christ, we have the clearer ground to expect the acceptation of our prayers.

Followeth to v. 17. the third branch of this part of the Chapter, wherein his first petition for his Apostles is propounded, pressed and explained. In this verse the petition is propounded, that the Father would preserve these whom he had given him, in an ill world, that they may be kept in unity. The petition is ushered in with a proposition of their case, that they are to be left in the world, deprived of their Masters company who had a care of them, and therefore he must leave them upon divine protection, not secluding his own spiritual, but only bodily presence. Which purpose is more fully expressed in the following verse. Doct. 1, Christ after his Ascension is no more in the world in respect of his bodily presence, though he continue still in it as God, and by his governing and assisting Spirit; for, saith he, being now shortly to die, and ascend to heaven; Now I am no more in the world. 2. Christ when he removed out of the world, did ascend to his Father, and enjoy full fellowship with him, as having done his work on earth, and being to appear constantly in heaven, in name of his children; for, saith he, I come to thee. 3. Albeit Christ's people be all dear to him, yet he doth leave them behind him on earth for a time, that they may glorify him by serving their generation; may have occasion to draw out many proofs of his love, and be trained and fitted for their eternal inheritance; for, Now I am no more in the world, but these are in the world. 4. Albeit Christ's followers will get tender usage while they are weak and infirm, yet they must not expect always to lurk, and be dandled, but must come out and meet with blasts, wherein they may give proofs of their proficiency by such tender usage; for the disciples who were sheltered so long under their Masters protection, are now left alone deprived of his bodily presence; I am no more in the world, but these are in the world, See Matth. 9, 14, 15. 5. The world is so barren a soil to grace, Saints corruptions lay them so open to the temptations thereof, and these of the world are so bad company to these who are gracious, that they would be very miserable unless they had somewhat beside the world, and the consolations thereof, to sweeten their lots unto them, and uphold them; Therefore doth he recommend them to the Fathers care and pity upon this consideration; These are in the world. See 1 Cor. 15.19. 6. None of Christ's given-ones are obnoxious to miseries and hazards, but only these who are yet in the world, all the rest who are gone hence, being in a condition of complete and immutable happiness; Therefore he is only solicitous and prayeth for these that are in the world. 7. Christ, by removing his bodily presence, took not away his heart from his people on earth, nor did cast off his care of them; for, in his farewell he discovers much sense of their need; These are in the world. 8. As Christ's removal did not, so neither doth his exaltation into glory change his heart from respecting his people; but he looks on his exaltation, as calling for some fruits to descend to his followers on earth from him their exalted Lord; and his tender heart will never be free of cares and desires about them, so long as he and they are not in one condition, but he exalted at the Fathers right hand, and they left wrestling on earth; for, upon these considerations doth he recommend their case; These are in the world, and I come to thee. 9. Christ's tender heart, and care of his people in his absence, appeareth, in that he is very sensible of their difficulties on earth, (These are in the world;) in that his keeping of them in the world, to honor him, and do him service, doth endear them to him, and engage him to see to all that may befall them, (as here he doth take notice of them before the Father, since he left them in the world;) and, in that in his bodily absence, he is careful to supply all wants by his intercession; as here his practice doth teach. 10. Saints on earth, (though truly gracious, yet) do need constant preservation, as having many trials and temptations of Satan, and much laziness and inward lusts, to deprive them of their good condition and ruin them; for, this is a necessary suit, keep them. 11. As Saints ought to be content with preservation, so they will get it, (for, what he prayeth for is granted,) and when Christ withdraws one mean of preservation, he will still afford another; And what his followers want of outward or sensible encouragement, shall be supplied in a spiritual way; All these are imported in this, that when Christ who had kept them, (as it is v. 12.) is to be removed, he finds out a way of their preservation, I am no more in the world, Father keep them. 12. The want of Christ's bodily presence on earth, to oversee and preserve his flock, is richly supplied by his intercession as Mediator, and the divine protection of the Father to whom they are committed; for, I am no more in the world, and to supply that, he prayeth, Father, keep them, making up that loss by his intercession, and the Fathers power. 13. It is the duty of all such as have souls committed to their charge, to put them on God's hand, and to be earnest with him for his care over them; as Christ's example doth teach, Father keep those whom thou hast given me. 14. As the elect are committed to Christ's charge, to give an account of them; so also is the Father engaged for their Conversion, ( John 6.37. Isa. 53.11.) and for their preservation, being converted, as being not only his own, given to Christ out of his love to them, but as being engaged to Christ, that he shall not be frustrate of the reward of his sufferings, but have a seed to glorify him eternally: Therefore doth Christ not only constantly preserve them by his Spirit, but doth leave that burden also on the Father, Father keep those whom thou hast given me. See John 10.28, 29. 15. It gives great ground of confidence in Christ's intercession for his people, that he prayeth to his Father, and their Father in him; And believers, in their addresses to God through Christ, ought to take him up as Christ's Father, and theirs in him; for, by this warm title, Father, Christ would not only intimate his own familiarity, but would give us a fair ground of hope that he shall be heard for us, and direct us how to pray for ourselves. 16. Confidence of interest in God, should be seasoned with much reverence in prayer, and we should close with such attributes in God as are suitable to our conditions and petitions, and may help our confidence; for both these causes doth Christ add that Epithet, Holy Father, to teach us, that as he is a Father, so he is Holy and reverend, and that none who draw near to him should entertain motions or desires contrary to his holiness; and to assure us, that a petition for preservation from the evil of the world, cannot but be acceptable to an holy God; and, that he who is the holy God, is able to preserve and continue them holy, and will not make void his promise to his Son concerning his given-ones Thus is his holiness engaged in every promise, Psal. 60.6. and 89.35, 17. God, who hath undertaken the preservation of his people, doth hold out in himself sufficient ground of confidence, that he is both able and willing to do it, and can find reasons in himself for it; for, so is imported in this, keep them in, or, through thine own Name; which imports, both that God's Name, or what he hath revealed of himself, is a strong tower to which they may flee, there being sufficiency of power, wisdom, mercy, immutability, &c. in him, to keep them safe on all hands; as also, that he will preserve them, because his Name is called upon them, and for his Names sake, and because his glory is engaged, and will shine in so doing, whatever they be in themselves; and because he can reveal his Name, and make his Name known unto them, that they may cleave to him, and be preserved. 18. Only these who are given to Christ, have assurance of divine protection and preservation; and all of these have warrant to expect it, even the smallest and weakest; as well as the greatest Apostle; Therefore is the prayer conceived generally, wi • hout •• st •• ction to the Apostles only, keep those whom thou hast given me, all of them, and only them. 19. Union among the children of God, in judgment, Rom. 12 16 affection, Gal. 5.14, 15. and practice, (evidenced by entertaining society, Mal. 3.16. condescendence, Rom. 12.16. and mutual admonition, Col. 3.16.) is a special blessing and fruit of Christ's intercession; the great fruit of their preservation by the Father from the evils and snares of the world; and, the condition and state wherein they may expect all other promised and needful blessings, Psal 133.1, 3. Therefore doth he comprehend all the good things intended for them, in this one, that (as they have many bonds of union, Eph. 4.4, 5, 6. so) they may be one, and in being one, participate of the blessings purchased by him, and evidence their p • eservation from the snares of the world, and their being kept near God, keep them, that they may be one And as this is a singular mercy, among professors of all sorts; so especially among Ministers; such as the Apostles were. 20. Albeit this union among the people of God cannot any way equal that incomprehensible union betwixt the Father and Son; Yet it ought and will in some measure resemble it, and look heaven like: And that, partly, in respect of the strictness of the union, they being in their own measure one in nature, judgment, will and operation, as the Father and Son are; and partly, in respect of the sweet exercises of holiness truth and righteousness, wherein they are united, as the Father and Son do eternally delight each in other. For this cause doth he pray, that they may be one, as we are. 21. Whatever be the bonds tying Christians together, Eph. 4.4, 5, 6. and whatever prudential considerations and motives they have to induce them to obey the command of God in keeping together in unity; (as Gal. 5.15. and else where) yet it is only the power of God that can keep the bond of unity inviolable; and unless he keep them near him, and free from the evils of the world, their union will break, and there being over powered with flesh will break out in the bitter fruits of strife and division. Therefore, saith he, Holy Father keep them that they may be one as we are.

This petition Christ presseth by three Arguments; The first whereof (in this verse) is taken from his care of these given him while he was bodily present with them. He had such a care of them, as he can make a fair account that none of them are lost; Only Judas was gone, who though he were chosen to the Apostleship, chap. 6.70. yet was never given to be redeemed or saved by him, but was one destinate to perdition, of whose defection and ruin the Scriptures, speaking of him under the type of Achithophel and other of David's enemies, ( Acts 1.20. with Psal. 69.25. and 109.8.) had foretold. From which Christ would infer, that he being (not to quit his charge which he exerceth with the Father still, but) to remove from them in respect of his bodily presence, as v. 11. and 14. therefore the Father must keep them, that his pains be not lost. Whence learn, 1. Christ the Son of God did for a time condescend to be present with his people in human shape, as for other ends, so, to testify his tenderness and respect to their infirmity, Matth. 9.15, 16. and to give a proof that he will still be tender of his people; for, I was with them in the world. 2. There is no time wherein disciples, while they are in the world, will not need care and over sight without themselves, for their preservation; for, as now they were to need, so then they did need to be kept. 3. Albeit Christ, while he was in the world, had his own throng of sharp exercise and sufferings; Yet all that did not hinder him to lay out himself in caring for his people, and to make his bodily presence comfortable to them; for, while I was with them in the world, I kept them. 4. Christ did exercise this charge of keeping his people in the Fathers Name, that is, not only out of love to the Father whose name is called upon them, (as true Ministers ca • e for them, because of their relation to Christ, Joh. 21 15.) but also by the power of God, and his attributes, communicate to him from the Father as God, and concurring with him in carrying on his work as Mediator. Whereby as he leaves us a pattern of self-denial in the enjoyment of all our gifted excellencies; So he teacheth all believers to ascribe the glory of their perseverance to God only; for these causes, and in these respects, he saith, I kept them in thy Name. 5. Christ is so faithful in caring for these committed to him, that he can make a fair account of one and all of them, and of his dealing and dispensations toward them, that none of them are a missing, but all well and safely kept and guided; for, These that thou gavest me, I kept, and none of them is lost. And this is some shadow of the great account he will make of all his flock in the last day. 6. When Christ hath taken pains upon his people, as they will still need more, so he takes an argument from what he hath done, to do more for them, because he will not lose the pains he hath taken; Therefore doth Christ plead, that since he had taken so much pains and kept them, therefore the Father would keep them still, as he hath desired. 7. As there are in the world given ones, of whom Christ will have a care, so there are sons of perdition and men appointed to destruction for their sin; for, so saith Christ there is but the son of perdition. Which cannot come in here by way of exception, as if the meaning were, I have lost none of them whom thou hast given me, except Judas: for it is clear from Joh. 6.37, 39, 40. that none of all these the Father gave him shall perish. And Judas was never given to Christ to be redeemed, but only to the office of Apostleship. But it comes in by way of opposition, (as the Original particle is frequently used) to this sense, I have lost none of them thou hast given me; but Judas is lost, or, though Judas be lost. And the expression used for designation of Judas doth serve to obviate an exception; for, whereas it might be objected, how had he lost none, since Judas was gone; He answers that he was therefore lost because he was never so given to him, but from the beginning was a son of perdition, or, a man appointed to destruction, as the Hebrew phrase imports 8. Sons of perdition may be not only in the world, and in the visible Church, but even very high in Christ's Court as to external employment and service; for, so was Judas given to be an Apostle, whose defection necessitates Christ to vindicate himself that he was not the less faithful in his trust, though such an eminent man did perish. 9. Sons of perdition are such as will not be the better of any means, or care, but will perish were they even in Christ's own company, and his hands (as to outward dispensations) about them; for, so Judas in Christ's own Court, is the Son of perdition, and will and doth perish. 10. The defection and destruction of Reprobates, were they never so eminent, doth not any way rub on Christ's fidelity in his account, they never being given to him, to save them; for, he gives a faithful account to his Father, though the son of perdition be lost. 11. God is not deceived by the defection and perishing of any, how eminent soever, but as he had his eternal purpose about them, so he could give an account what would become of them, if it were needful, long before they had a being; As he gives proof in his foretelling of Judas and his defection and ruin, so long before, in the Scripture. 12. The Scriptures of God are of infallible verity, in threatenings, promises, or predictions; for, the Scripture must be fulfilled. 13. The best way to read strange and cross dispensations, is, to see an hand and providence of God in them, which may quiet our hearts, till we get a more full and distinct account of his mind in them; Therefore, in mentioning the son of perdiction. he leads us to the Scripture, wherein God by foretelling thereof, testified his providence about it, and to the fulfilling thereof by his defection, that we may see nothing in it, but that wherein he had an holy hand.

The second argument, pressing the petition, is taken from Christ's end in putting up the petition in the disciples audience, and the event that should follow upon the Fathers granting the same; Namely, the fulfilling and completing of their joy, who were much discouraged with the removal of his bodily presence. The sum of the argument is, That he being to remove and take away his bodily presence, which had been so comfortable to his disciples; albeit his intercession in heaven might have sufficed for obtaining what they needed; Yet he would recommend them to the Father, and pray for preservation to them, in their own audience, that so they might be encouraged, seeing his care of them, and having hope of audience to such a suit put up by such a petitioner. And therefore he would infer that the Father will not disappoint their hope, but fulfil their joy by granting the request. Whence learn, 1. Christ's removal out of the world looked very sweet upon him, as being a coming to his Father with whom he is so familiar; And in him death is sanctified and sweetened to all his followers, as being a departing to him, that they may be with him forever, Phil. 1.23. 1 Thes. 4.17. So doth he describe his removal, Now I come to thee. 2. Christ is very condescending in his dealing with and for his people, and doth not only what is simply needful, but what in reason may abundantly satisfy them, notwithstanding their temptations and infirmities, for, albeit his intercession being exalted at the right hand of the Father was sufficient to bring about needful benefits; yet for their satisfaction, he will even pray in their audience, These things I speak in the world. And this should gain our consent to say, he doth all things well, and by what we see of his condesendence in any particular, to trust him in others more dark. 3. Joy is allowed by Christ upon all his followers: It is his scope in his dealing toward them, and he hath done and daily doth what may breed them joy; for, this is his scope here, that they may have joy. See Phil. 4.4. 1 Thes. 5.16. 4. The faith and knowledge of Christ's intercession for his people, that they may be preserved and made to persevere, is such a pledge of their sure estate and of his good-will toward them, as may afford abundant matter of joy in their saddest case; for, These things I speak in the world, that they may have joy. 5. The joy of believers is of Christ's allowing, is his work in them, and a joy in him over all that they find in themselves; Therefore doth he call it my joy. 6. Christ's joy, allowed on his people, is a complete joy, far beyond the empty joy of the world, in midst whereof the heart is sorrowful; And albeit the full degrees of their joy will meet them in heaven, yet their joy here is full in parts, as satisfying the mind, calming their storms, and staying their foot against all essays, if they improve it right. Therefore is this joy in that he prays for them, and their joy in obtaining their answer, called a fulfilled joy. 7. Christ doth not only take care to give his people cause of joy, but to make them rejoice in it also, and that with an inexpressible joy, whereof others are ignorant; Therefore will he have it fulfilled in themselves, that is, their hearts filled with it, and feeding on that hid Manna, whereof strangers are not partakers, as Prov. 14.10. 8. The Father doth allow that which Christ doth for the encouragement of his people, and will not let it be ineffectual: For this is Christ's argument for obtaining his sure, which certainly hath weight with the Father, These things I speak in the world, that they might have my joy fulfilled in themselves.

The third argument pressing the petition, is taken from the worlds opposition to them being converted. The word which Christ gave them, ver. 8. had so far wrought upon them, as to regenerate them, and make them dissent from the world in judgment, affection and conversation, so rendering them conform, in some measure, to him their Head. And this change made them incur the worlds hatred, which doth call for divine preservation. Whence learn, 1. As it is Christ's great favor and kindness to give his Word unto his people: so where it is given with a blessing, and rightly received, it draws the receiver to a disconformity with the world, and not to be of it, though he be in it: for, I have given them thy Word, and they are not of the world. 2. It doth exceedingly commend the grace of God in Saints, that albeit they kept in the world, and forced to walk among the many snares thereof, yet they are separated from it and not conform unto it; for, though they are in the world, v. 11. yet they are not of the world. 3. Whatever civility men of the world may have, yet all of them are so opposite to g • ace and godliness, that they will not only oppose it in themselves, but hate and persecute it in others one way or other, if it were but by traducing piety, that they may persecute it under some odious name; for, the world hath hated them, because they are not of the world So that when it seems to be otherwise, we may reckon, either that professors of Religion are but too much like the world, and little like Christ, or that the worlds malice is but overpowered and bridled, till they get an opportunity. 4. It may encou • age Saints to endure opposition from the world so Religions sake, that the quarrel wherein they suffer, is most glorious, and what the world hates in them, is thei • g •• atest ornament before God; for, he points out to them that the quarrel is, because they are not of the world. 5. It may encourage them also in this conflict, that in their state & suffering, they have a conformity with Christ their Head, conformity with whom is a great dignity; for, by this also doth he encourage them, they are not of the world, even as I am not of the world. He or his Kingdom are not of this world more then they are, and their suffering on this account redounds to him, who is first hated, and for whose sake and because of conformity with him, they are hated. 6. The worlds opposition to Saints, because of their separation from it, doth engage God to see the more carefully to their p • eservation; for, it is an argument why the Father should keep them, The world hath hated them, because they are not of the world.

In these verses, 1. Christ repeats and explains the former petition, showing (for their instruction) that he desired not as yet they should be freed from all danger and trouble, by taking them away out of the world by death, but that he would preserve them in the midst of troubles from the temptations and snares of their troubles, v 15. 2. He presseth and enforceth the petition, thus explained, upon the reason propounded, v. 14. taken from their condition opposite to the world, and conform to him their Master, v. 16. Whence learn, 1. Christ's followers have need to guard against mistakes of what he saith, that they do not delude themselves, nor let their own lu • ts put a commentary upon his doctrine; Therefore doth he explain his own meaning, not to inform his Father, but to prevent their mistakes. 2. Such as are employed to speak in public for the edification of others, ought to make it their study to accommodate their speech to the capacity of their hearers; As Christ here doth so speak as may clearly explain his meaning unto them. 3. Christ hath more ways then one whereby to secure his people against all they can meet with; As here he hath one way of preservation, which he layeth by for a time, and another, which he pitcheth upon. 4. There is one fair outgate from all troubles abiding Saints, when by death they shall be translated out of the world, and above the reach of all their difficulties; for, this is one outgate, though he will not make use of it, at this time, to take them out of the world. See Job. 3.17, 18, 19. Rev. 14.13. 5. Albeit death be very often desired by Saints in their perplexities; Yet Christ seeth it meet rather to exercise them for a time, and fit them for proofs of his love, then to grant that desire: And however we ought still to have our eye upon our rest, and make ready for it; Yet we are not anxiously to long after it, till his time come, nor to weary of life, especially because of any trouble, persecution, or inconvenience we meet with in his service; Therefore Christ, who loves his people better then they do love themselves, will not pray for this, I pray not that thou shouldest take them out of the world. 6. • eleevers, while they are thus left by Christ in the world, are exposed to manifold hazards, having not only outward troubles, but Satan and sin taking advantage of their troubles, to drive them wrong; for, they are in this world, in the midst of the evil, not so much of outward trouble, from which he will not always preserve them, but Satan the wicked one (as the word will read) and the evil and wickedness to which they are exposed in an evil world, and by the many pressures they meet with. 7. Albeit Christ will not remove his people from these hazards, yet they are no way able to guard themselves against them, but they must resolve to have much to do, and very little, or rather nothing, in themselves wherewith to do it; for, they must be keeped, or else they are undone. 8. When Christ seeth it not fit to remove his own out of the world, he will see to their preservation in it; So as though they get now and then the foil, yet his intercession is a sure pledge that they shall recover again; for, these two go together, I pray not that thou shouldest take them out of the world, but that thou shouldest keep them. 9. Christ doth abundantly testify his care and diligence about his people, when albeit he doth not exempt them from troubles, and these it may be very sharp, yet he keeps them from the evil thereof, or from spiritual hurt thereby; And when, albeit he doth not deliver them even from assaults, and temptations from that evil, yet he upholds them by sufficient grace, 2 Cor. 12.7, 8, 9, 10. for, herein doth his care appear, in praying that the Father should keep them from the evil, 10. Albeit many, when they look upon Christ's promises and allowances, and his intercession for his people, be ready to delude themselves with vain hopes of that which Christ never allowed upon them; Yet they who are content with being preserved from evil, however they be tempted and exercised, are no way deluded when they expect this from Christ; for, it is his express will, when he explains himself, that they should be keeped from the evil. 11. It is frequently to be studied by believers, that their separation from the world, is an evidence of their conformity with Christ, and consequently, that they are like to him, in enduring opposition from the world, because thereof; Therefore is it again held out, They are not of the world, even as I am not of the world. 12. Believers disconformity with the world and conformity with Christ, is a sure pledge that the Father will keep them from the evil of the world, and will not lose these good things which grace hath begun in them; for, this is an Argument why he should keep them from the evil, v. 15. They are not of the world, &c.

Followeth the fourth and last branch of this part of the chapter, containing Christ's second petition for his Apostles, which is propounded in this verse, and pressed by two Arguments, v. 18, 19. The petition is, that the Father would sanctify them, which albeit it sometime signify the consecrating of a man and setting him apart to an office, as the Apostles also were, v. 18. yet here it imports somewhat beside, and subservient to that: namely, that the Lord would confer upon them the grace of sanctification, and so consecrate them unto himself, as believers, and so also fit them for that employment to which he had devoted and consecrated them. Unto this is subjoined the instrumental cause of their sanctification, through thy truth, whereby is not only signified, that he would have them sanctified in truth, or, truly, of which we may hear, v. 19. but that the Word of truth is the mean and instrument of sanctification: And to prevent all mistakes, he declares that this truth is in the Word, against all them who seek truth beside it. Whence learn, 1. Such as are Christ's followers indeed, and may make comfortable application of other benefits of his intercession, must be men sanctified, by habitual graces of holiness infused into them, which will not only break forth in some few acts of Religion and righteousness, but must so devote and consecrate them to God, as they may not withdraw themselves to another use: for, so much is imported in this that Christ prays for, unto his Apostles, Sanctify them, intimating, that where he intercedes for any, he also prayeth for, and, in due time, works this in them. 2, It is not enough that men have a begun work of sanctification in them, unless they grow up in it daily more and more: for, he prayeth for these who were already converted and sanctified, as he maketh his account, v. 6, 7, 8. that the Father would sanctify them, and carry them on in sanctification till it be perfected in glory. Such will be invited to grow, who entertain the sense of what they have received, 1 Pet. 2.2, 3. who are sensible of their short-coming in what they have, Phil. 3.12, 13. and who fear backsliding, and consider that not to grow, is the way to decay: and they will study to evidence this growth, by persevering in their first principles, not loving age in what once through grace they loathed, nor building up what they once destroyed; and by growing in graces, especially in sense of their pollution, humility, love, painfulness, &c. 3. Whatever principles or obligations men have to keep them from the evils of the world, and from Satan in it: yet all these will not avail, unless they be not only truly sanctified, but be growing therein: Therefore is this petition, sanctify them, subjoined to the former, v. 15. of keeping them, as being the effectual mean of their preservation. 4. As sanctification is the duty of believers, laid upon them by God; so it is also his work in them, who principleth them for it, and works it in them, when they, in the sense of their own inability, do put it upon him: for, Christ by prayer seeketh it of the Father, sanctify them. 5. As the truth of God is the rule of true sanctification, nothing being holiness in God's account, how specious soever it be, unless it be according to that truth; So the truth of God which is the instrument of regeneration, hath also a special influence in the matter of daily sanctification, 1 Pet. 2.2. The word of command being made effectual to press the duty, the word of promise to encourage it, 2 Cor. 7.1. 2 Pet. 1.4. and the Word and doctrine of the Cross of Christ holding out virtue enabling to duty, 1 Cor. 1.18. and exciting faith which purifieth the heart, Acts 15.9. In both these respects he prayeth, Sanctify them through, or, in thy truth, both as the rule and touchstone of sanctification, and as a mean and instrument of it. 6. It is not safe for men to cry up their own or others sanctification, to the countenancing of the errors which they maintain; but they must prove the truth of their holiness, by the truth which hath been instrumental in it, and must reckon that the holiness they have, is either counterfeit, or else hath been wrought, not by their errors, but by the power of some real truths which they have, or do still hold, and that therefore by embracing error they do exceedingly wrong their piety, by depriving themselves of the mean which doth beget and cherish it; for these causes doth Christ so expressly pray, not only, Sanctify them, by what mean soever, but Sanctify them through thy truth, as the only mean of true holiness. 7. Whatever efficacy truth hath in the matter of sanctification: it doth all come from God, who must be employed by prayer to make the word successful for that end; for, so much doth Christ, example teach, who prayeth to the Father, Sanctify them through thy truth. See 2 Thess. 3.1. 8. Whatever ways men do dream of, for finding the truth of God, yet it is only to be found in the Word of God, and all other ways beside will but produce delusion and lies; Therefore doth he subjoine, to prevent all mistakes, Thy Word is truth. 9. Whatever may be the hesitations of men, concerning the Word of God, yet it is his infallible verity, and will not deceive them who betake themselves to it for direction and encouragement; for, Thy Word is truth, See Psal. 12.6. 2 Pet. 1.19.

The first Argument pressing this petition, is taken from their employment and calling to be his Ambassadors in the world, which presseth the necessity of their sanctification. This their calling and Commission is amplified from its similitude and likeness unto the Fathers sending of him. Which (as all similitudes have their own dissimilitudes, and are not to be strictly pressed in everything) is not to be extended to all the ends of Christ's coming into the world, for he alone came to die for, and redeem his people; but only to his Ministerial office of preaching the Gospel; In which, albeit there was some resemblance betwixt Ch • ist and the Apostles, as to the matter of extraordinary calling and assistance, immediate direction, and great difficulties; yet there was also as great difference, both in respect of their persons and authority, he being the Lord and true God, but they were men and servants: in respect of the manner of their furniture, he being furnished inwardly by the substantial in-dwelling of the Godhead, they by extrinsical revelation and assistance; and, in respect of the measure of assistance, he being furnished without measure and constantly, and they only but in part, and when it pleased the Spirit to breath. Doct. 1. Christ is the great Apostle of our Profession, sent to us by the Father; so that we need not think shame of a Profession which is owned by such a one as he is; for, Thou hast sent me into the world. See Heb. 3.1. 2. Christ hath employed the Apostles, and their successors in their own room, to be his Ambassadors, and to supply his place as he was a Preacher of reconciliation; so that as they ought to study an imitation of him, 1 Cor. 11 1. so they ought to be received in their Ministry, as coming in Christ's stead, 2 Cor. 5.20. Gal 4.14. Therefore, saith he. As thou hast sent me into the world, so have I also sent them, as is before explained. 3. It doth commend the love of God, that he hath employed the Ministry of his Son and servants even in this corrupt world, that out of such base materials he may build up an excellent Church and habitation to himself; and that he may encourage the most desperate to come to him, who out of such gathereth his precious jewels, 1 Cor. 6.9, 10, 11. Tit. 3.2, 3.4. Therefore it is said that both he and they are sent into the world. 4. Beside the obligations and necessity which lie upon Ministers, with all Saints, to be holy, Heb 12.14. their calling doth particularly call for sanctification and separation from the world, as necessary by divine precept, and for the well-being of the Ministry, that so they may stand in their Masters counsel, and be kept near him, that their face may shine, and they may be more successful in their Ministry; for, this is a condition calling for the granting that suit that they ma • be sanctified, even that they are sent into the world. It is true, men may be lawful Ministers, yea, and successful also in their Ministry, who are not sanctified themselves; for, even Judas was an Apostle. And Christ is here more expressly praying for his eleven Apostles, who beside that they were Apostles, were given to him also by the Father, in opposition to the world, and the son of perdition, who yet was an Apostle, v 9, 1 • . yet his reasoning in prayer doth lay before all Ministers, how needful it is they be sanctified, not only in order to their own salvation, but even that their labor may be more successful, and this his reasoning doth plead for holiness to all Ministers, (who employ him for that end) in their own measure; however the extraordinary employment of the Apostles did plead for an extraordinary measure of this sanctification, that they might be kept from error, being sanctified through the truth, and made fruitful in their great work. 5. When God doth call his servants to any employment, his calling may assure them of furniture, and what they need for discharge of that calling: And particularly, Christ will have a special care to furnish Church-officers sent out by himself; for, this is the face of Christ's pleading in prayer, which prevails with the Father, that since they are sent into the world, therefore they may get sanctification, Sanctify them, v. 17. for, I have sent them into the world. See John 20.21, 22.

As the former reason, pressing this petition, is taken from their need of sanctification in respect of their calling: so this second is taken from the cause and purchase of their sanctification, by his sanctifying himself, that they may be sanctified; For clearing wherefore, Consider, 1. Christ's sanctifying of himself, is not to be understood of any personal cleansing now in doing, or to be done by him, for he was without spot from his first conception, nor yet of that purity of his nature only, but with relation to some further sanctification; But as in the language of the Old Testament, things are said to be sanctified, when they are set apart, fitted and prepared for some special service and employment, and particularly, Priests are said to be sanctified to their office, and sacrifices to be offered up: so Ch • ists sanctification imports, that as the Father did sanctify, or consecrate and send him into the world, John 10.36. so he did consecrate himself unto the Lord on the Elects behalf, a Priest and sacrifice without spot; and did consecrate himself to the whole work of his Mediatory-office, and particularly, did offer himself a sacrifice for sin, that they might be sanctied. Consider, 2. The effect of his sanctifying of himself, is, that they may be sanctified through the truth, or, in truth, whereby may be understood, as formerly, v. 17. that the virtue of his dea • h accompanying the Word of truth is that which sanctifieth, and further also it may import, that by his sanctifying of himself, they are s • nctified in truth, or truly, and that not only in opposition to counterfeit sanctification, but in opposition also to legal purifications by the use of the ceremonies of the Law, which were but a shadow of true holiness, whereas the virtue of Christ's death being the truth of these shadows, doth truly and in true • h sanctify, Doct. 1. Christ, in going about the office of Mediator, and offering up himself a sacrifice, did wholly consecrate and set himself apart for his people's behoof, that he might be theirs, and seek their well and not his own; for, for their sakes he sanctified, or, consecrated, and set apart himself, to that work; which may engage them not to be their own, but wholly his. 2. As the Father did consecrate and sanctify his Son to the office of Mediator, John 10.36. so he also did consecrate himself, as having inherent worth, and not needing external consecrations, and as being a most willing Agent in this work; for, I sanctify myself, saith he. 3. Albeit the elect be in themselves polluted, and have no worth to merit any purification from God; yet there is enough in Christ and his consecrating himself a sacrifice to the Father, to supply all their worthlessness; and obtain what they need; for, for their sake I sanctify myself, that they may be sanctified. 4. True sanctification of the elect slows from Christ's sanctifying and consecrating himself to the Father for them; not only doth the merit of his suffering, being imputed, make them appear without spot and wrinkle in him, but the virtue of his death and sacrifice must be applied, to sanctify them inherently; for, I sanctify myself, that they may be sanctified. 5. Christ did sanctify and consecrate himself a sacrifice in the Father, not for these who die in their pollution, but for these only whom he in time sanctifies thereby; for, I sanctify myself, that they may be sanctified, the one followeth upon the other, not in the Apostles only, but all the Elect. 6. Christ doth approve of no sanctification, but that which is truly such, and abhors all counterfeits of it, and such as rest on outside sanctification, or shadows of true holiness only; for, that is his aim, that they may be sanctified in truth. 7. Whatever effects good inclinations and education, moral principles or example, or Church-discipline and Ordinances, or afflictions on men, may produce; yet true sanctification slows only from the application of Christ's sacrifice, and it is that which m •• es the Word of truth effectual for sanctifying of them truly; for, upon his sanctifying himself, it followeth that they are sanctified in truth, and, through the truth.

Followeth the third part of the Chapter, wherein Christ prayeth for the Apostles and whole Church of believers expressly, seeking several benefits unto them. In these verses, 1. He describes these for whom he prays; namely, not the Apostles only, but all these who to the end of the world should by the Word preached by them, either immediately or mediately in the mouth of other messengers, be converted and drawn to believe on him, v. 20. 2. He propounds his first suit for them, the same in substance with what he had sought unto the disciples, v. 11. Namely, that they may be preserved in unity, and be one in the Father and him, as he and the Father are one, and the Father in him, and he in the Father. This suit he amplifieth and presseth from the final cause thereof: namely, that by their union the world may be convinced and made to believe the truth of Christian Religion, and that Christ is an Ambassador, sent by the Father into the world, v. 21. This unity prayed for, doth indeed include and presuppose their unity in relation to Christ and God in him, in which they are stated by believing, and which is the root of the other unity; But that which it most expressly holds out, is unity in love flowing from the other, and which is visible to the conviction of the world.

From v. 20. Learn, 1. Albeit Christ when he departed out of this world, left but a few followers, and his weak disciples being entrusted with the word of reconciliation, were to meet with persecution and opposition; yet he knew certainly his Kingdom was to spread, as accordingly he hath accomplished in the world; for, here he supposeth for certain, that there will be them who shall believe. 2. Christ's love and heart are enlarged, to take in all his people throughout the world, and to employ himself in his Mediatory office and intercession for them; Therefore, after his prayer for himself, and for his Apostles, he doth now show how large his affection is, Neither pray I for these alone, but for them also which shall believe. 3. Christ's love towards his people is a preventing love, even before they have a being, and before they come to him; and whoever do in any age embrace him, shall find that they were in his heart, and were as tenderly regarded and minded of him, in his suffering and solemn intercession on earth, as any of his followers then present with him; for, here before they are, or do believe, they are remembered, and he hath left a blank that all believers in all ages may put in their own name, as prayed for by him, when he prayeth for his Apostles, Neither pray I for these alone, but for them also which shall believe. 4. The character whereby Christ's followers, and those whom he prays for, are discerned, is, their faith in him, whereby they are driven out of themselves to embrace and rely upon him, and to have all their subsistence by him; for, I pray for them which shall believe on me. Where albeit he pray for them before they believe, and that the means may be kept to them, till they be brought to believe; yet the thing here prayed for supposeth them in a state of believing, and him interceding for what is needful to them in that state. And albeit his intercession have influence also upon their believing, and is a mean to draw them to it; yet Christ doth not mention that in the Apostles audience, because none can make comfortable application of Christ's intercession to themselves, till first they be drawn to believe. 5. True faith is begotten by, and grounds itself upon the Word of God delivered by the Apostles, without doting on signs and wonders, or expecting any other revelation of the mind of God; for, they believe on me through their word. Which also imports, that that Word will be continued, and a Ministry to preach it, so long as there is a Church, or any to be converted. 6. Such as are taught to discern the divine authority of the Word, will not stumble at the despicablenesse or meanness of instruments carrying the same, but will close with it by saith to salvation; for, albeit it be their word, as the instruments, who were but mean and despised men in the world, yet they believe on me through their word.

From v. 21. Learn, 1. The whole bulk of believers and Catholic Church, though of different Nations and conditions, are but one body in Christ their Head, having one Spirit, one faith, one baptism, &c. Eph, 4.4, 5, 6. for, this is Christ's aim, wherein he succeeds, that they which shall believe, may be one. 2. Whatever adversity there be among believers, in administrations, gifts and operations; yet this doth not, nor ought hinder their being one in him; and all of them have alike interest in him and his love; for, when he mentions the Apostles, who were extraordinarily gifted, and all believers of all sorts, he prayeth that they all may be one. 3. As it is the great dignity and privilege of believers to be one; so their emproving of this privilege and living in unity, is the sum and compend of their happiness, and the mean of obtaining all other blessings; Therefore doth Christ so o • ten pray for this, and for this only in place of all, that they may be one. See Psal. 133.1, 2, 3. Jam 3.16. 4. Whatever be the bonds of unity among believers, or their obligations to it, yet the emprovement thereof to the uniting of them, must be sought and given of God, and Christ's intercession made use of for that end; for, so much doth Christ teach us, while he prayeth, that they all may be one, 5. The union of believers, prayed for by Christ, is not every combination or consent, even of Saints, nor a conjunction in any sinful course, but it is an union in God, and in the ways of God; for this doth Christ pray for, that they may be one in us. 6. The way to keep up true union among Saints, is, that they keep close communion with God in Christ, lest otherwise, if they be carnal, this breeds strife, 1 Cor. 3.3. for, so much also is imported in this prayer, that they may be one in us, or, by being in us, and keeping communion with us 7. The true union of believers among themselves, doth resemble that union betwixt the Father and Son; partly, in respect of the strictness of the union, that this union cometh nearest to that inexpressible union, (though indeed it be infinitely short of it,) and doth far surpass any other conjunction; And partly, that as the Father being in the Son, and the Son in the Father, they do mutually delight each in other, as a consequent of their union, Prov. 8.30. so this union of believers is testified and entertained by spiritual exercise of mutual edification; to which also may be added, that from this union betwixt the Father and the Son who is our Mediator, this union of believers doth flow, that they are made one in them: Therefore again doth Christ pray, That as thou, Father, art in me, and I in thee, they may be one in us 8. The true union of believers will not consist in contemplative notions, or outward professions, but ought to express itself in visible fruits; as here is subjoined, that the world may believe, &c. 9 In expressing the f • u • ts of union, believers ought not only to respect the honor of God and their own edification, but they ought to study such a conversation, as as may either convince or convert others, and bring them to the acknowledgment of Christ and his truth; for this the end propounded here, that the world may believe that thou hast sent me. See 1 Pet. 3.1, 2. 10. The people of God then walking in an united way, is a special mean to convince the world of the excellency of Christ; and of the truth of Christian Religion, and so either leave them inexcusable, or convert them; whereas schisms and rents among them is a ready mean to beget and cherish Atheism in the world; for, when they are one in us, the world shall believe that thou hast sent me.

In this verse, Christ (to press this suit before the Father, and convince his Apostles and all believers of the necessity of this union) holds forth what excellent privileges he had conferred and allowed upon them to advance their union; even a communication of that glory given to him by the Father. Which is not to be understood as if the essential glory and attributes of Christ as God, or the glory of the personal union of the manhood of Christ to his Godhead, or of the office of Mediator, were communicable to any other, or that any glory given to him, is communicate to any in the same measure with him: nor yet only of the glory of the Apostleship or Ministry committed to him. For that was given only to the Apostles and their successors, this to all believers; But the meaning is, That as his incommunicable glory is made forth-coming for them; so the glory of Sonship, of his sanctification without measure, of being on God's secrets and dwelling in his bosom, and of his union with the Father, is communicate to them in its own kind and measure, and they are made Sons, sanctified in part, admitted to the knowledge of the Fathers secrets, and to be one with the Father in him, and all this in order to their union, which also is a resemblance of that glory of his unity with the Father communicate unto them. Whence learn, 1. Christ is truly glorious, having not only essential glory, the same and equal with the Fathers glory, and which was declared to be in him, by his exaltation, but our nature being exalted in him to the glory of the personal union, and of the offices and dignities following thereupon; for, there is the glory which thou gavest me. 2. Christ is communicative of his fullness to his people; all his excellencies being either communicate to them to partake of, or daily forth-coming for them; for, the glory which thou gavest me, I have given them. 3. All that is in Christ for believers, or communicate to them from him, cometh by free gift, without any deserving on their part, and should be esteemed of as an excellent gift; for, I have given them the glory. 4. What believers have in and from Christ, doth advance them to a glorious estate, and is their begun glory and salvation; so that none but they have any true glory, nor is anything enjoyed by men truly glorious, but the grace and other privileges they enjoy in and from him; for, it is the glory which I have given them. 5. It is not enough we know what we have in Christ and from him, unless we also take up the end for which it is allowed, and improve it accordingly; Therefore doth he subjoin, I have given them that glory, that they may be one. 6. All Christ's communication of himself to believers, doth tend to advance their union; Their union among themselves in some sort of resemblance with that union betwixt the Father and him, and their union with God through him for that end, is in itself a part of that glory which he giveth them; And all their participation of the fruits of that incommunicable glory which is in Christ, and all that is communicate by Christ to them, should sit them the more for union, and make them grow in humility and mutual condescendence for that effect, and not puff them up; for, the glory which thou gavest me, I have given them; that they may be one, even as we are one. 7. Christ would have the excellency of union studied, in the gloriousness thereof, in his large communications for the advancement thereof, and in the resemblance it hath with the union betwixt the Father and him; Therefore doth he so point it out here, to the conviction of all, I have given them the glory, even to be one, and that they may be one even as we are one. 8. Such as would promove the welfare of God's people, ought not only to wish or pray for it; but must also be active in their station for promoving thereof; for, so much doth Christ's practice teach, who, as he prayed for this union, so he gave them the glory, that they may be one. 9. It may, upon the one hand, shame believers from division and dissention, that hereby they do what they can to deprive themselves of that glory gifted by Christ, to be one as the Father and he are, and to make void the fruit of all his glorious communications; And, on the other hand, it may assure them who long for union, that Christ whose desire and allowance it is, and who hath laid out so much for it, and is daily interceding with the Father for that effect, will, in due time bring it about among his people; Therefore, both to shame his people from their contentions and neglect of union, and to press his suit before the Father, how averse soever they be, he useth this Argument, The glory which thou gavest me, I have given them, that they may be one, &c.

In this verse Christ yet insists to clear & press his suit for obtaining union of believers among themselves. And for this end, 1. He propounds the way of their union among themselves, instancing one particular branch of that glory given them, v. 22. for that end, even union with himself, and with the Father through him. Which as it is a great dignity in itself, so it tends to the perfecting of their union among themselves. 2. He again amplifieth and presseth the suit from the final causes thereof: where, unto that end formerly mentioned, v. 21. of the conviction of the world of his authority and Commission, another also is added, that hereby the world shall be convinced of the Fathers love to his followers, according as he loved him. Whence learn, 1. Christ takes up an inhabitation in his people by his Spirit, so that they become one with him; for, it is their allowance, I in them. 2. The Father dwells in Christ, not only as he is one God with him, but also as he is man, in whom the fullness of the Godhead dwells bodily; so highly is our nature dignified in his person; for, thou art in me, saith he. 3. Albeit there can be no union betwixt God and fallen man immediately, yet through Christ this union is made up: and Christ being in us, and we united to him, the Father also, in him, is in us, and we in him; for, thus is our union here with God made up, I in them, and thou in me. 4. It is by our union with Christ, and with God through him, that our, union among ourselves is perfected; for, by this mean they are made perfect in one. 5. Whatever excellency the Lord confer upon every particular believer yet their perfection consists in their union among themselves, and with Christ their Head and Store-house, and with the Father in his fullness through him; for no one member hath the perfection of the whole body, but of a part only, nor hath it that perfection separate from the body, but in it, and being united with it, to supply its own proper function; and the whole body thus united, hath its perfection in and from Christ and the Father; for, so doth Christ's conjoining of all these teach us: I in them, and thou in me, that they may he made perfect in one. 6. It is never enough studied, how necessary union is, to convince the world of the excellency of Christ and his doctrine; therefore it is again repeated, as a forcible argument pressing this union, that the world may know that thou hast sent me. And as the Apostles union and consent in doctrine • id contribute to this end, so also doth the union of the people of God in every age, in its own measure. 7. It tends to the great encouragement of believers, that Christ their Surety is beloved and accepted of the Father; for, thou hast loved me, saith he. 8. Every believer also is really beloved of the Father; so that whatever he do unto them, there is still love in it, and they keep a room in his affection, for, thou hast loved them, saith he. 9. The Fathers love to believers doth resemble his love to his Son Christ; for though his love to his eternal and only Son be matchless and necessary, not voluntary, us his love to us is; nor are we loved for our own sakes, as he is; nor is he capable of some effects of love we receive; yet this love doth most resemble it of any; and albeit, considering him as Mediator, there is a great difference betwixt us who are beloved, and him for whose sake we • e beloved; yet the resemblance doth also here hold, And the Father loveth Christ and all his, as one mystical body, and loveth them eternally, immutably and freely, as he loved the Mediator; yea, that same love that is le •• out on Christ as Mediator, is conveyed through him to us; for, thou hast loved them, as thou hast loved me, not in respect of equality, but by way of similitude and resemblance. 10. The love of God toward son of fallen mankind is such, as ought not to be concealed, but Christ would have it published, to the conviction or conversion of others; Therefore he would have the world know that thou hast loved them. 11. Union among believers is so great a work of God, evidencing so much of his care and love; and is the condition upon which he rains so many showers of blessings and mercies, that it serves exceedingly to convince the world of God's love to them, when they are thus united, and are reaping the fruits thereof; for, hereby the world shall know that thou hast loved them, as thou hast loved me.

In this verse is contained another suit put up by Christ in behalf of all his people; Wherein, having prayed for their spiritual union among themselves, and for union with him and with the Father through him; he now prayeth for their union in place with himself in heaven at last, and describeth the blessed estate of believers in heaven. 1. From their company, that they shall be with him where he is. 2. From their exercise, which shall be to behold that glory given unto him, which is further commended from the fountain cause thereof, even the Fathers eternal love to him. Of this glory of Christ compare v. 1, 5. Doct. 1. It is a sweet way to keep our hearts fresh and lively in prayer, when we have many thoughts of that tender relation betwixt God, to whom we pray, and us; Therefore Christ, who began his prayer with the sweet style of Father, v. 1. doth so often repeat the same, v. 11, here, and v. 25. that the thoughts of that relation might sweeten his heart, and renew his ardour and affection. 2. The thoughts and hope of eternal life ought and will warn believers hearts toward God, and excite much alacrity and affection in them; for, so much also doth Christ's practice reach, who beginning to speak of his glory flowing from the Fathers love, and of heaven and eternal life to be conferred upon all his followers, his heart warmeth, and he breaketh out with that sweet compellation, Father. 3. While Christ expresseth his petition in these terms, I will, it doth not import any imperious commanding way, repugnant to his former way of humble supplication; But it only imports that in this his supplication, he was making his latter Will and Testament and leaving his legacies, which he was sure would be effectual, being purchased by his effectual merits, and prosecuted by his affectionate and earnest requests and intercession, all which are imported in this expression. And so it teacheth us, That as all these things sought in this prayer, are believers duty to study after them; So are they Christ's legacies, purchased and earnestly prayed for by him, which will certainly be forth-coming to them: for saith he concerning them, I will that they be. 4. Christ is very desirous and much taken up with his people's fellowship and company, so that before he remove his bodily presence from them, his heart is upon meeting and fellowship again; As here we see in his prayer before his departure. And this he maketh evident from day today, in that, until that time of meeting come, two or three are not gathered in his name, but he is in the midst of them. 5. Spiritual communion with Christ, will, at last, end in glory, and in communion with him in place in heaven: Christ will never rest satisfied till their begun communion be thus perfected; And however the world and our hearts do, ofttimes, look on spiritual communion but as a fancy; Yet heaven shall confirm the reality thereof, and that it was to good purpose to believe and wait on: And what difficulties we find in entertaining communion here, shall then be removed, and we shall get Christ conversed with without an impediment. Therefore, unto the former way of union among themselves, and with him, v. 22, 23. this union in place is subjoined. 6. Such as have attained to spiritual communion with Christ, and are growing therein, will long after the completing thereof in heaven, and after union in place with him; As here Christ's practice and method doth teach, who after praying for the former, doth ascend higher, to pray for this also. 7. As it is only the elect who are given to Christ, that do attain salvation, and all they do certainly attain it; So whatever preparations Christ work in them in order to their salvation; Yet as free love is the fountain, so it is also the perfecter of their salvation, and grace will be as free in a saved man's account, the last hour, as the first; Therefore, in this suit, Christ doth only design them, they whom thou hast given me, to intimate, not only, that only such and all such do attain salvation, but also that this is to be looked to as the great cause and fountain of their salvation, as well as of their conversion, Chap. 6, 37. So much also doth he intimate by his praying for their salvation, as well as for their conversion. 8. The glory and happiness of heaven to the Elect will consist much in being in Christ's company, in whom they belight so much on earth; to follow the Lamb whither soever he goeth, and to enjoy him fully, without separation anymore; for, so is heaven here described in Christ's prayer, that they may be with me where I am, though not secluding the Father in this nor in what followeth, with whom we are through the Son. 9. Christ, the Head of believers, is now truly glorious and highly exalted in heaven; His glory being openly declared as God, and he put in possession of glory as man: for, saith he, there is my glory which thou hast given me. 10. Whatever ways of Christ's glory be made manifest, to believers on earth, in his Church and his manifestations to them; yet it cannot be fully seen on this side of time, so transcendent and infinite is it; for, it is not till they be with me where I am, that they shall behold my glory. 11. The day is coming wherein believers shall be completely happy in a sight of Christ's glory, when he shall be conspicuously glorified and admired in his Saints, 2 Thes. 1.10. and glorified by them; and when, all veils being laid aside, and they fitted for a more full fruition, shall visibly and immediately behold and enjoy him; Therefore is their condition in heaven described as consisting in this, that they may behold my glory which thou hast given me. 12. Spiritual and heavenly mercies are then rightly seen and acknowledged, when God's love, as the fountain thereof, affects their heart; for, so much doth Christ's practice teach us, who speaking of the glory given him, doth fall out in a commendation of that love whence it flowed, for thou lovedst me. 13. Christ the Mediator is beloved of the Father with an everlasting love, evidenced in his exalting of him in glory, that so sinners may expect to be accepted in him; for, saith he, Thou lovedst me before the foundation of the world.

In the close of this solemn 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 himself 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 Ambassador; 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 success with the Father in the work of intercession. It is also to be marked, that however this suit have place for all believers, when they are brought to that condition here mentioned; Yet, considering that here, Christ speaks expressly 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 expressly in their behalf, 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 everyone, as if he had no moe to care for but that one; for here, in praying for all believers, he brings out a word more expressly 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 ourselves 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 believers in him, by his promise, to grant it. 3. Christ is a supplicant, who according to the tenor of the paction betwixt the Father and him, can face the b • r of righteousness and justice on our behalf, and be sure to come speed; Therefore also doth he design him righteous Father, expecting that in righteousness he could not be refused. 4. Albeit the complete happiness of believers be laid up in heaven, yet Christ allows enough for their through-bearing, till they come there; As here we see in this large allowance till that suit, v. 24. be granted. 5. The love of God in Christ, and the enjoyment of an interest and communion with him, is sufficient for believers 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 convey 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 Christ's 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 possess it, and feel it, and dwell in it, and feed upon it. 8. It is by being and abiding in Christ that believers come to partake and possess 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 conjoined, 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 himself, 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 conjoined, The love in them, and I in them, to show 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 behalf 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 suit, 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 God's sovereignty doth shine in with-holding the knowledge of himself 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 ways, 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 idleness? 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 find no perfect opposition betwixt the world and them in themselves, but only in Christ, and what he is for them and for their behoove; 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 rectify 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 behoove and advantage, I have known thee. 16, Whatever degrees of ignorance Saints lie 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, believers 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 truly 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 himself 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 believers be but small, yet if it be growing, it will not want the reward of a larger measure; Therefore doth he undertake for the increase of their knowledge, I will declare thy Name, that upon this consideration they may be admitted to partake 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 access 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 near capacity and fitness to partake of the sense and fruits thereof. And so their possession of this love depends and followeth upon this knowledge.