[2.] Christ did not pray for all his persecutors, and every one of them, but only for those that sinned out of ignorance, as the words imply ; chiefly for the standers-by, rather than the priests and pharisees, many of which came rather out of curiosity than despite. Yea, this supplication was effectual and successful to all the elect intended. This prayer brought in three thousand. Acts ii. 41, who are charged with Christ's death, ver. 23 and 36, and again five thousand, Acts iv. 4, who arc charged with ignorance in this matter: Acts iii. 15, 'And killed the prince of life ; ' ver. 17, ' I wot that through ignorance ye did it, as did also your rulers.'
3. Again, they urge, ver. 21, ' That the world may believe that thou hast sent me.' Some say that by the ivorld is meant the unregenerate elect. This, though it blunteth the force of the objection, yet I think it not so full an answer.
[1.] Because it is not directly made for them. Mark, it is not a prayer, but a reason of prayer ; Christ would have prayed more directly for the unregenerate elect.
[2.] He would have prayed for a more effectual means of conversion than the beholding the unity and concord of his church : * That they may be one, as thou, Father, art in me, and I in thee ; that they also may be one in us, that the world may know that thou hast sent me.'
[3.] The word luorld, in this whole chapter, is taken for the re- probate world, or those which are opposed to them which are committed to him by his Father.
[4.] The substance of that prayer is for the elect not yet converted, for Christ prayeth for ' all that shall believe through their word,' ver. 20. And then, 'that they may be all one,' &c., * that the world may believe that thou hast sent me ; ' so that the unregenerate elect are not intended. Well, but then doth Christ pray for the reprobate world, that they may„ believe ? I answer — No ; faith or believing is there taken for a more full conviction, that they may be convinced and rendered more inexcusable. It is not taken in a strict sense, for a saving comprehension and receiving of Christ, but for a conviction and acknowledgment. Divisions in the church usually breed atheism in the world ; all is false when so many ways and differences. So think
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they Christ is an impostor, the word a fable. Now this kind of con- viction is not only termed believing in scripture, but explained, ver. 23, ' That the world may know that thou hast sent me.' Nay, let us grant that faith is taken in the highest and strictest sense ; yet there is a difference between praying for such a thing as may be a likely means of working faith, and praying that they may believe. Christ only prayeth ' that his people may be one/ that the world may not plead prejudice ; at most, he doth but obliquely reflect upon the world in that prayer, that they may have means of conviction, but not grace. Christ denieth that the world either hath, or ever shall have, the grace of faith : ver. 25, ' 0 righteous Father, the world hath not known thee ; but I have known thee, and these have known that thou hast sent me.' And the special reason why the elect have known, though the world have not known, is rendered, ver. 26, ' I have declared unto them thy name, and will declare it ; ' by which is meant the special manifestation of his grace given to believers of all ages, which was given to the disciples of that present age, and will be given to all future believers. A serious consideration of the context will refute all these sophisms. Thus I have taken off the objections.
Let me handle one doubt more. But if they were absolutely pre- destinated, why doth Christ pray for them ?
I answer — Predestination includeth all things that are necessary to the salvation of the predestinated ; and so the prayers of Christ must be taken in as well as other means.
Take an argument or two why Christ did not, could not, doth not pray for the reprobate world. This prayer must either argue : —
1. A nescience of his Father's decrees, which cannot stand with the unity of his person, especially as now in glory. While upon earth he knew it, and approved it, that God by an immutable decree had left some to be justly hardened to their own ruin : Mat. xi. 25, 26, ' I thank thee, 0 Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so. Father, for so it seemed good in thy sight.' Or —
2. A contradiction to his will and express decree. It is true we do not sin by asking a thing contrary to God's decree ; as when I ask a parent's life, whom God hath determined to cut oflP by such a sickness, which I know not ; but if I did, it is no rule to me. But now God's decree was a rule to Christ in his mediatory actions, as the moral law was a rule to his moral actions ; and therefore when the decree of God called for one thing, and the moral law for another, Christ was both to show his moral affections and mediatory obedience : ' Father, let this cup pass ; nevertheless not as I will, but as thou wilt,' Mat. xxvi. 39. There was an innocent desire of nature, but an express submission to his Father's will.