The Fountain of Life
The Fountain of Life opened up: or, a display
of Christ in his essential and mediatorial glory
by John Flavel
The second Branch of Christ's Prophetic Office,
consisting in the Illumination of the Understanding
"Then He opened their understanding." Luke 24:45
Knowledge of spiritual things is well distinguished into
intellectual and practical: the first has its seat in the mind, the latter
in the heart. This latter, divines call a knowledge peculiar to saints; and,
in the apostle's dialect, it is "The eminency, or excellency of the
knowledge of Christ."
And indeed, there is but little excellency in all those
petty notions which furnish the lips with discourse, unless by a sweet and
powerful influence they draw the conscience and will to the obedience of
Christ. Light in the mind is necessarily antecedent to the sweet and
heavenly motions and elevations of the affections: For the farther any man
stands from the light of truth, the farther he must needs be from the heat
of comfort. Heavenly quickening are begotten in the heart, while the sun of
righteousness spreads the beams of truth into the understanding, and the
soul sits under those its wings; yet all the light of the gospel spreading
and diffusing itself into the mind, can never savingly open and change the
heart, without another act of Christ upon it; and what that is, the text
informs you; "Then opened he their understandings, that they might
understand the scriptures".
In which words we have both an act of Christ upon the
disciples' understandings, and the immediate end and scope of that act.
1. Christ's act upon their understandings: He opened
their understandings. By understanding is not here meant the mind only, in
opposition to the heart, will, and affections, but these were opened by and
with the mind. The mind is to the heart, as the door to the house: what
comes in to the heart, comes in at the understanding, which is introductive
to it; and although truths sometimes go no farther than the entry, never
penetrate the hearts, yet, here, this effect is undoubtedly included.
Expositors make this expression parallel to that in Acts
16:14. "The Lord opened the heart of Lydia." And it is well observed, that
it is one thing to open the scriptures, that is, to expound them, and give
the meaning of them, as Paul is said to do in Acts 18:3, and another thing
to open the mind or heart, as it is here. There are, as a learned man truly
observes, two doors of the soul barred against Christ; the understanding by
ignorance; and the heart by hardness: both these are opened by Christ. The
former is opened by the preaching of the gospel, the other by the internal
operation of the Spirit. The former belongs to the first part of Christ's
Prophetic office, opened in the foregoing sermon: the latter, to that
special internal part of his Prophetic office, to be opened in this.
And that it was not a naked act upon their minds only,
but that their hearts and minds did work in fellowship, being both touched
by this act of Christ, is evident enough by the effects mentioned, ver. 52,
53. "They returned to Jerusalem with great joy, and were continually in the
temple, praising and blessing God." It is confessed, that before this time
Christ had opened their hearts by conversion; and this opening is not to be
understood simply, but secundum quid, in reference to those particular
truths, in which, until now, they were not sufficiently informed, and so
their hearts could not be duly affected with them. They were very dark in
their apprehensions of the death and resurrection of Christ; and
consequently their hearts were sad and dejected about that which had
befallen him, ver. 17. But when he opened the scriptures and their
understandings and hearts together, then things appeared with another face,
and they returned, blessing and praising God.
2. Here is farther to be considered, the design and end
of this act upon their understandings: That they might understand the
scriptures: Where let it be marked, reader, that the teachings of Christ,
and his Spirit, were never designed to take men off from reading, and
studying, and searching the scriptures, as some vain notionists, have
pretended, opposing those things which are subordinated, but to make their
studies and duties the more fruitful, beneficial, and effectual to their
souls: or that they might this way receive the end or blessing of all their
duties. God never intended to abolish his Word, by giving his Spirit; and
they are true fanatics (as Calvin upon thus place calls them) that think, or
pretend so. By this means he would at once impart more light, and make that
they had before more operative and useful to them, especially in such a time
of need as this was. Hence we observe,
DOCTRINE. That the opening of the mind and heart,
effectually to receive the truths of God, is the peculiar prerogative and
office of Jesus Christ.
One of the great miseries under which lapsed nature
labors, is spiritual blindness. Jesus Christ brings that eye-salve which
only can cure it. Rev. 3:18. "I counsel you to buy of me eye-salve, that you
may see." Those to whom the Spirit has applied it, can say, as it is 1 John
5:20. "We know that the Son of God is come, and has given us an
understanding, that we may know him that is true; and we are in him that is
true, even in his Son Jesus Christ: this is the true God, and eternal life.
"To the spiritual illumination of a soul, it suffices not
that the object be revealed, nor yet that man, the subject of that knowledge
have a due use of his own reason; but it is further necessary that the grace
and special assistance of the holy Spirit be superadded, to open and mollify
the heart, and so give it a due taste and relish of the sweetness of
spiritual truth." By opening the gospel, he reveals truth to us, and, by
opening the heart, in us. Now, though this cannot be without that, yet it is
much more excellent to have truth revealed in us, than to us. This divines
call praecipuum illud "apogelesma" muneris prophetici; "the principal
perfective effect of the Prophetic office," the special blessing promised in
the new covenant, Heb. 8:10. "I will put my laws in their mind, and write
them in their hearts."
For explication of this part of Christ's Prophetic
office, I shall as in the former, show what is included in the opening of
their understanding, and by what acts Christ performs it. And,
First, Give you a brief account of what is included in
this act of Christ; take it in the following particulars.
1. It implies the transcendent nature of spiritual
things, far exceeding the highest flight and reach of natural reason. Jesus
Christ must by his Spirit open the understandings of men, or they can never
comprehend such mysteries. Some men have strong natural parts, and by
improvement of them are become eagle-eyed in the mysteries of nature. Who
more acute than the heathen sages? Yet, to them the gospel seemed
foolishness, 1 Cor. 1:20. Austin confesses, that before his conversion, he
often felt his spirit swell with offence and contempt of the gospel; and he
despising it, said, "he scorned to become a child again." Bradwardine, that
profound doctor, learned usque ad stuporem, even to a wonder, professes that
when he read Paul's epistles, he condemned them, because in them he found
not a metaphysical wit. Surely, it is possible a man may, with Berengarius,
be able to dispute every point of knowledge; to unravel nature from the
cedar in Lebanon, to the hyssop on the wall; and yet be as blind as a bat in
the knowledge of Christ. Yes, it is possible a man's understanding may be
improved by the gospel, to a great ability in the literal knowledge of it,
so as to be able to expound the scriptures orthodoxly, and enlighten others
by them, as it is Mat. 7:22. The Scribes and Pharisees were well acquainted
with the scriptures of the Old Testament; yes, such were their abilities,
and esteem among the people for them, that the apostle stiles them the
princes of this world, 1 Cor. 2:8. And yet notwithstanding Christ truly
calls them blind guides, Mat. 23. Until Christ open the heart, we can know
nothing of him, or of his will, as we ought to know it. So experimentally
true is that of the apostle, 1 Cor. 2:14, 15. "The natural man receives not
the things of the Spirit of God, for they are foolishness to him; neither
can he know them, because they are spiritually discerned. But he that is
spiritual, judges all things; yet he himself is judged of no man." The
spiritual man can judge and discern the carnal man, but the carnal man wants
a faculty to judge of the spiritual man: as a man that carries a dark
lantern, can see another by its light, but the other cannot discern him.
Such is the difference between persons whose hearts Christ has, or has not
opened.
2. Christ's opening the understanding, implies the
insufficiency of all external means, how excellent soever they are in
themselves, to operate savingly upon men, until Christ by his power opens
the soul, and so makes them effectual. What excellent preachers were Isaiah
and Jeremiah to the Jews? The former spoke of Christ more like an Evangelist
at the New than a Prophet of the Old Testament; the latter was a most
convictive and pathetical preacher: yet the one complains, Isa. 53:1, "Who
has believed our report? and to whom is the arm of the Lord revealed?" The
other laments the successlessness of his ministry, Jer. 6:18. "The bellows
are burnt, the lead is consumed of the fire, the founder melts in vain."
Under the New Testament, what people ever enjoyed such choice helps and
means, as those that lived under the ministry of Christ and the apostles?
Yet how many remained still in darkness? Matt. 11:27. "We have piped to you,
but you have not danced; we have mourned unto you, but you have not
lamented". Neither the delightful airs of mercy, nor the doleful ditties of
judgement, could effect or move their hearts.
And indeed if you search into the reason of it, you will
be satisfied, that the choicest of means can do nothing upon the heart,
until Christ by his Spirit open it, because ordinances work not as natural
causes do: for then the effect would always follow unless miraculously
hindered; and it would be equally wonderful, that all that hear should not
be converted, as that the three children should be in the fiery furnace so
long, and yet not be burned: no, it works not as a natural, but as a moral
cause, whose efficacy depends on the gracious and arbitrary concurrence of
the Spirit. "The wind blows where it wills," John 3:8. The ordinances are
like the pool of Bethesda, John 5:4. At a certain time an angel came down
and troubled the waters, and then they had a healing virtue in them. So the
Spirit comes down at certain times in the word, and opens the heart; and
then it becomes the power of God to salvation. So that when you see souls
daily sitting under excellent and choice means, and remain dead still, you
may say as Martha did to Christ of her brother Lazarus, Lord, if you had
been here they had not remained dead. If you had been in this sermon, it had
not been so ineffectual to them.
3. It implies the utter impotency of man to open his own
heart, and thereby make the word effectual to his own conversion and
salvation. He that at first said, "let there be light," and it was so, must
shine into our hearts, or they will never be savingly enlightened, 2 Cor.
4:4, 6. A double misery lies upon a great part of mankind, namely, Impotency
and Pride. They have not only lost the liberty and freedom of their wills,
but with it have so far lost their understanding and humility as not to own
it. But, alas! Man is become a most impotent creature by the fall; so far
from being able to open his own heart, that he cannot know the things of the
Spirit, 1 Cor. 2:14. cannot believe, John 6:44. cannot obey, Rom. 8:7.
cannot speak one good word, Matt. 12:34, cannot think one good thought, 2
Cor. 3:5, cannot do one good act, John 15:5. O what a helpless, shiftless
thing is a poor sinner! Suitably to this state of impotence, conversion is
in scripture called regeneration, John 3:3, a resurrection from the dead,
Eph. 2:5. a creation, Eph. 2:10. a victory, 2 Cor. 10:5. Which does not only
imply man to be purely passive in his conversion to God, but a renitency,
and opposition made to that power which goes forth from God to recover him.
Lastly, Christ's opening the understanding imports his
divine power, whereby he is able to subdue all things to himself. Who but
God knows the heart? Who but God can unlock and open it at pleasure? No mere
creature, no not the angels themselves, who for their large understandings
are called intelligences, can command or open the heart. We may stand and
knock at men's hearts, until our own ache; but no opening until Christ come.
He can fit a key to all the cross wards of the will, and with sweet efficacy
open it, and that without any force or violence to it. These things are
carried in this part of his office, consisting in opening the heart: which
was the first thing propounded for explication.
Secondly, In the next place, let us see by what acts
Jesus Christ performs this work of his, and what way and method he takes to
open the hearts of sinners.
And there are two principal ways, by which Christ opens
the understandings and hearts of men, namely, by his Word and Spirit.
1. By his word; to this end was Paul commissioned and
sent to preach the gospel, Acts 26:18. "To open their eyes, and turn them
from darkness to light, and from the power of Satan to God." The Lord can,
if he pleases, accomplish this immediately; but though he can do it, he will
not do it ordinarily without means, because he will honor his own
institutions. Therefore you may observe, that when Lydia's heart was to be
opened, "there appeared unto Paul a man of Macedonia, who prayed him,
saying, come over into Macedonia, and help us," Acts 19:9. God will keep up
his ordinances among men: and though he has not tied himself, yet he has
tied us, to them. Cornelius must send for Peter: God can make the earth
produce corn, as it did at first, without cultivation and labor; but he that
shall now expect it in the neglect of means, may perish for want of bread.
2. But the ordinances in themselves cannot do it, as I
noted before; and therefore Jesus Christ has sent forth the Spirit, who is
his Prorex, his viceregent, to carry on this work upon the hearts of his
elect. And when the Spirit comes down upon the souls in the administration
of the ordinances, he effectually opens the heart to receive the Lord Jesus,
by the healing of faith. He breaks in upon the understanding and conscience
by powerful convictions and compunctions? so much that word, John 16:8.
imports, "He shall convince the world of sin;" convince by clear
demonstration, such as enforces assent, so that the soul cannot but yield it
to be so; and yet the door of the heart is not opened, until he has also put
forth his power upon the will, and, by a sweet and secret efficacy, overcome
all its reductions, and the soul be made willing in the day of his power.
When this is done, the heart is opened: saving light now shines in it; and
this light set up, the Spirit in the soul is,
1. A new light in which all things appear far otherwise
than they did before. The names Christ and sin, the words heaven and hell
have another sound in that man's ears, than formerly they had. When he comes
to read the same scriptures, which possibly he had read a hundred times
before, he wonders he should be so blind as he was, to overlook such great,
weighty, and concerning things as he now beholds in them; and says, Where
were mine eyes, that I could never see these things before?
2. It is a very affecting light; a light that has heat
and powerful influences with it, which makes deep impressions on the heart.
Hence they whose eyes the great Prophet opens, are said to be "brought out
of darkness into his marvelous light," 1 Pet. 2:9. The soul is greatly
affected with what it sees. The beams of light are contracted and twisted
together in the mind; and being reflected on the heart and affections, soon
cause them to smoke and burn. "Did not our hearts burn within us, while he
talked with us, and opened to us the scriptures?"
3. And it is a growing light, like the light of the
morning which "shines more and more unto the perfect day," Prov. 4:18. When
the Spirit first opens the understanding, he does not give it at once a full
sight of all truths, or a full sense of the power, sweetness and goodness of
any truth; but the soul in the use of means grows up to a greater clearness
day by day: its knowledge grows extensively in measure, and intensively in
power and efficacy. And thus the Lord Jesus by his Spirit opens the
understanding. Now the use of this follows in five practical deductions.
INFERENCE 1. If this be the work and office of Jesus
Christ, to open the understandings of men; hence we infer the miseries that
lie upon those men, whose understandings, to this day, Jesus Christ has not
opened; of whom we may say, as it is, Deut. 24:4. "To this day Christ has
not given them eyes to see." Natural blindness, whereby we are deprived of
the light of this world, is sad; but spiritual blindness is much more so.
See how dolefully their case is represented, 2 Cor. 4:3, 4. "But if our
gospel be hid, it is hid to them that are lost: whose eyes the God of this
world has blinded, lest the light of the glorious gospel of Christ, who is
the image of God, should shine unto them:" he means a total and final
concealment of the saving power of the word from them. Why, what if Jesus
Christ withhold it, and will not be a prophet to them, what is their
condition? Truly no better than lost men. It is hid "tois apollumenois", to
them that are to perish, or be destroyed. This blindness, like the covering
of the face, or tying the handkerchief over the eyes, is in order to their
turning off into hell. More particularly, because the point is of deep
concernment, let us consider,
1. The judgement inflicted, and that is spiritual
blindness. A sore misery indeed! Not an universal ignorance of all truths, O
no! in natural and moral truths they are oftentimes acute, and sharp sighted
men; but in that part of knowledge which wraps up eternal life, John 17:2,
there they are utterly blinded: as it is said of the Jews, upon whom this
misery lies, that blindness in part is happened to Israel. They are learned
and knowing persons in other matters, but they know not Jesus Christ; there
is the grand and sad defect.
2. The subject of this judgement, the mind, which is the
eye of the soul. If it were put upon the body, it would not be so
considerable; this falls immediately upon the soul, the noblest part of man,
and upon the mind, the highest and noblest faculty of the soul, whereby we
understand, think, and reason. This in scripture is called "pneuma", the
spirit, the intellectual, rational faculty, which the philosophers call "to
hegemonikon", the leading directive faculty; which is to the soul what the
natural eye is to the body. Now the soul being the most active and restless
thing in the world, always working, and its leading, directive power blind,
judge what a sad and dangerous state such a soul is in; just like a fiery,
high-mettled horse, whose eyes are out, furiously carrying his rider up on
rocks, pits and dangerous precipices. I remember Chrysostom, speaking of the
loss of a soul, says that the loss of a member of the body is nothing to it;
for, says he, If a man lose an eye, ear, hand or foot, there is another to
supply its lack, "God has given us those members double; but he has not
given us two souls," that if one be lost, yet the other may be saved. Surely
it were better for you, reader, to have every member of your body made the
seat and subject of the most exquisite racking torments, than for spiritual
blindness to befall your soul. Moreover,
3. Consider the indiscernableness of this judgement to
the soul on whom it lies: they know it not, no more than a man knows that he
is asleep. Indeed it is "the spirit of a deep sleep poured out upon them
from the Lord," Isa. 29:10. like that which befall Adam when God opened his
side, and took out a rib. This renders their misery the more remediless:
"Because you say you see, therefore your sin remains," John 9:41. Once more,
4. Consider the tendency and effects of it. What does
this tend to but eternal ruin? for hereby we are cut off from the only
remedy. The soul that is so blinded, can never see sin, nor a Savior; but,
like the Egyptians, during the palpable darkness, sits still, and moves not
after its own recovery. And as ruin is that to which it tends, so in order
thereto, it renders all the ordinances and duties under which that soul
comes, altogether useless and ineffectual to its salvation. He comes to the
word, and sees others melted by it, but to him it signifies nothing. O what
a heavy stroke of God is this! Most wretched is their case, to whom Jesus
Christ will not apply this eye-salve, that they may see. Did you but
understand the misery of such a state, if Christ should say to you, as he
did to the blind man, Mat. 20:33. That will you that I should do for you?"
You would return as he did, "Lord, that my eyes may be opened."
INFERENCE 2. If Jesus Christ be the great Prophet of the
church, then surely he will take special care both of the church and the
under shepherds appointed by him to feed them: else both the objects and
instruments upon and by which he executes his office, must fail and
consequently this glorious office be in vain. Hence he is said "to walk
among the golden candlesticks," Rev. 1:13: and Rev. 2:1. "to hold the stars
in his right hand." Jesus Christ instrumentally opens the understandings of
men by preaching of the gospel; and while there is an elect soul to be
converted, or a convert to be farther illuminated, means shall not fail to
accomplish it by.
INFERENCE 3. Hence you that are yet in darkness, may be
directed to whom to apply yourselves for saving knowledge. It is Christ that
has the sovereign eye-salve, that can cure your blindness; he only has the
key of the house of David; he opens, and no man shuts. O that I might
persuade you to set yourselves in his way, under the ordinances, and cry to
him, "Lord, that my eyes may be opened." Three things are marvelously
encouraging to you so to do
1. God the Father has put him into this office, for the
cure of such as you be, Isa. 49:6. "I will give you for a light to the
Gentiles, that you may be my salvation to the end of the earth". This may
furnish you with an argument to plead for a cure. Why do you not go to God,
and say, Lord, did you give Jesus Christ a commission to open the blind
eyes? Behold me, Lord, such a one am I, a poor, dark, ignorant soul. Did you
give him to be your salvation to the ends of the earth? No place nor people
excluded from the benefit of that right; and shall I still remain in the
shadow of death? O that unto me he might be a saving light also? The best
and most excellent work that ever you wrought, brings you no glory until it
comes into the light! O let me see and admire it!
2. It is encouraging to think, that Jesus Christ has
actually opened the eyes of them that are as dark and ignorant as you are.
He has revealed those things to babes, that have been hid from the wise and
prudent, Mat. 11:25. "The law of the Lord is perfect, making wise the
simple," Psalm. 19:7. And if you look among those whom Christ has
enlightened, you will not find "many wise after the flesh, many mighty or
noble; but the foolish, weak, base, and despised; these are they op whom he
has glorified the riches of his grace," 1 Cor. 1:26, 27.
3. And is it not yet farther encouraging to you that
hitherto he has mercifully continued you under the means of light? Why is
not the light of the gospel put out? Why are times and seasons of grace
continued to you, if God have no farther design of good to your souls? Be
not therefore discouraged, but wait on the Lord in the use of means, that
you may yet be healed.
Question. If you ask, What can we do to put ourselves
into the way of the Spirit, in order to such a cure?
Sol. I say, though you cannot do anything, that can make
the gospel effectual, yet the Spirit of God can make those means you are
capable of using effectual, if he please to concur with them. And it is a
certain truth, that your inability to do what is above your power, does no
ways excuse you from doing what is within the compass of your power to do. I
know no act that is saving, can be done without the concurrence of spiritual
grace; yes, and no act that has a remote order and tendency thereto, without
a more general concourse of God's assistance: but herein he is not behind
hand with you. Let me therefore advise,
1. That you diligently attend upon an able, faithful, and
searching ministry. Neglect no opportunity God affords you; for how know you
but that may be the time of mercy to your soul? If he that lay so many years
at the pool of Bethesda, had been wanting but that hour when the angel came
down and troubled the waters, he had not been healed.
2. Satisfy not yourselves with hearing, but consider what
you hear. Avow time to reflect upon what God has spoken to you. What power
is there in man more excellent, or more appropriate to the reasonable
nature, than its reflective and self-considering power? There is little hope
of any good to be done upon your souls, until you begin to go alone, and
become thinking men and women: Here all conversion begins. I know, a severer
task can hardly be imposed upon a carnal heart. It is a hard thing to bring
a man and himself together upon this account: but this must be, if ever the
Lord do your souls good. Psalm. 4:4. "Commune with your own hearts."
3. Labor to see, and ingenuously confess the
insufficiency of all your other knowledge to do you good. What if you had
never so much skill and knowledge in other mysteries? What if you be never
so well acquainted with the letter of the scripture? What if you had an
angelical illumination? This can never save your soul. No, all your
knowledge signifies nothing until the Lord show you by special light the
deplorable sight of your own heart, and a saving sight of Jesus Christ, your
only remedy.
INFERENCE. 4. Since then there is a common light, and
special saving light, which none but Christ can give, it is therefore the
concernment, of everyone of you to try what your light is. "We know, (says
the apostle, 1 Cor. 8:1.) that we all have knowledge." O but what, and
whence is it? Is it the light of life springing from Jesus Christ, that
bright and morning star, or only such as the devils and damned have? These
lights differ,
1. In their very kind and natures. The one is heavenly,
supernatural, and spiritual, the other earthly, and natural, the effect of a
better constitution or education, James 3:15, 17.
2. They differ most apparently in their effects and
operations. The light that comes in a special way from Christ, is humbling,
abasing, and soul-emptying light: by it a man sees the vileness of his own
nature and practice, which begets self-loathing in him; but natural light,
on the contrary, puffs up, exalts, and makes the heart swell with
self-conceitedness, 1 Cor. 8:1.
The light of Christ is practical and operative, still
urging the soul, yet lovingly constraining it to obedience. No sooner did it
shine into Paul's heart, but presently he asks, "Lord, what will you have me
to do?" Acts 9:13. It brought forth fruit on the Colossians, from the first
day it came to them, Col. 1:6; but the other spends itself in impractical
notions, and is detained in unrighteousness, Rom. 1:18. The light of Christ
is powerfully transformative of its subjects, changing the man, in whom it
is, into the same image, from glory to glory, 2 Cor. 3:18. But common light
leaves the heart as dead, as carnal and sensual, as if no light at all were
in it.
In a word, All saving light endears Jesus Christ to the
soul; and as it could not value him before it saw him, so when once he
appears to the soul in his own light, he is appreciated and endeared
unspeakably: then none but Christ; all is but dung, that he may win Christ:
none in heaven but him, nor in earth desirable in comparison of him. But no
such effect flows from natural common knowledge.
3. They differ in their issues. Natural common knowledge
vanishes, as the apostle speaks, 1 Cor. 13:8. It is but a Mayflower, and
dies in its month. "Does not their excellency that is in them go away?" Job
4:21. But this that springs from Christ is perfected, not destroyed by
death: it springs up into everlasting life. The soul in which it is
subjected, carries it away with it into glory. John 17:2. this light is life
eternal. Now turn in, and compare yourselves with these rules: let not false
light deceive you.
INFERENCE. 5. Lastly, How are they obliged to love,
serve, and honor Jesus Christ, whom he has enlightened with the saving
knowledge of himself? O that with hands and hearts lifted up to heaven, you
would adore the free grace of Jesus Christ to your souls? How many round
about you have their eyes closed, and their hearts shut up! How many are in
darkness, and there are like to remain, until they come to the blackness of
darkness, which is reserved for them? O what a pleasant thing is it for your
eyes to see the light of this world! But what is it for the eye of your mind
to see God in Christ? To see such ravishing sights as the objects of faith
are? and to have such a pledge as this given you of the blessed visions of
glory? for in this light you shall see light. Bless God, and boast not:
rejoice in your light, but be proud of it; and beware you sin not against
the best and highest light in this world. If God were so incensed against
the Heathens for disobeying the light of nature, what is it in you to sin
with eyes clearly illuminated with the purest light that shines in this
world? You know, God charges it upon Solomon, 1 Kings 11:9. that he turned
from the way of obedience after the Lord, had appeared, to him twice. Jesus
Christ intended when he opened your eyes, that your eyes should direct your
feet. Light is a special help to obedience, and obedience is a singular help
to increase your light.