The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

The TENTH* 1.1 SERMON.* 1.2 (Book 10)

LUKE. XXIV.XLV.

Then opened he their understandings, &c.

KNowledge of Spiritual things is well distinguished into intelectual, and practical. The first hath its seat in the mind, the latter in the heart. This later Divines call a knowledge peculiar to Saints, and in the Apostles Dia∣lect it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philip. 3.8. The eminency, or excellency of the knowledge of Christ.

And indeed there is but little excellency in all those pretty 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 ante∣cedent to the sweet and heavenly motions and mountings of the affections. For the farther any man stands from the light of truth, the farther he must needs be from the heat of com∣fort. Heavenly quicknings 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 it self into the mind, can never savingly open and change the heart, with∣out an other Act of Christ upon it; and what that is, the Text informs you. Then opened be their understandings, that they might understand the Scriptures.

In which words we have both an Act of Christ upon the Di∣sciples understandings, and the immediate end, and scope of that Act.

[ 1] First, Christs 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 into the heart, comes in at the understanding, which is introductive to it, and although truths sometimes goes no farther then the Entry, ne∣ver penetrates the hearts, yet here this effect is undoubtedly included.

Expositers make this expression paralel 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.* 1.3 There are as a learned man truly observes two doors of the Soul bard against Christ. The understanding by igno∣rance, 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 Christs Prophetical office, opened in the former; the later to that special internal part of his Pro∣phetical office, to be opened in this Sermon.

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 vers. 52.53. They returned to Ierusalem with great Ioy, and were continually in the Temple praising and bles∣sing God. It is confessed that before this time Christ had open∣ed their hearts by conversion, and this opening is not to be understood simply, but secundum quid, in reference to those particular truths in which till 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 vers. 17. but when he opened the Scriptures, and their under∣standings and heart together, then things appeared with ano∣ther face, and they return blessing and praising God.

Secondly, here is farther to be considered, the design and [ 2] end of this Act upon their understandings.* 1.4 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 the reading, studying, and searching of the Scriptures, as some vain Notionists have pretended opposing those things which are subordinated. But to make their stu∣dies and duties the more fruitful, beneficial, and effectual to their Souls. Or that they might this way receive the end and blessing of all their duties. God never intended to abolish his word, by giving his Spirit. And they are true Fanaticks (as Calvin upon this 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 ob∣serve.

DOCT. That the opening of the mind and heart, effectually to receive the truths of God, is the peculiar prerogative, and office of Iesus Christ.

One of the great miseries under which lapsed nature labours,* 1.5 is spiritual blindness. Jesus Christ brings that eye-salve, which only can cure it. Rev. 3.18. I counsel thee to buy of me eye-salve, that thou maist see. Those to whom the Spirit hath applied it, can say as it is 1 Ioh. 5.20. We know that the Son of God is come, and hath given us an understanding; that we may know him that is true, even in his Son Iesus 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 necessarie that the Grace and special assistance of the Holy Spi∣rit be superadded, to open and molifie the heart, and so give it a due tast 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's much more excellent to have truth revealed in us, than to us. This Divines call praecipuum illud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 muneris Prophetici. The principal perfective effect of the Prophetical 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 Christs Prophetical office, I shall as in the former, shew what is included in the opening of the understanding. And by what acts Christ performs it.

Now, to give you a brief account of what is included in this Act of Christ, take it in the following particulars.

First, It implys the transcendent nature of Spiritual things, far exceeding the highest flight and reach of natural reason. Je∣sus 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 be∣come Eagle-eyed in the mysteries of nature. Who more acute than the Heathen sages! yet to them the Gospel seemed foolish∣ness 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 dedignabar esse parvulus. He scorned to become a child again. Bradwardine, that profound Doctor, learned usque ad stuporem, even to a wonder; profes∣ses that when he read Pauls Epistles he contemned them, be∣cause in them he found not a metaphysical wit. Surely it's po∣ssible a man may with Berengarius, be able to dispute de omni scibili. Of every point of knowledge. To unravel nature, from the Cedar in Lebanon, to the Hysop on the wall; and yet be as blind as a Bat, in the knowledge of Christ. * 1.6 Yea it's

possible a mans understanding may be improved by the Gospel to a great ability in the literal knowledge of it; so as to able to expound the Scriptures orthodoxly, and enlighten others by them; as it is Matt. 7.22. The Scribes and Pharisees were well acquainted with the Scriptures of the old Testament; yea, 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, Matt. 23. Till 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 receiveth not the things of the spirit of God, for they are foolishness to him; neither can he know them, be∣cause they are spiritually discerned. But he that is spiritual, Iudgeth all things; yet he himself is Iudged 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 Lanthorn, can see another by its light; but the other cannot discern him. Such is the difference betwixt persons whose hearts Christ hath, or hath not opened.

Secondly,2 1.7 Christ opening the understanding implys the in∣sufficiency of all external means, how excellent so ever they are in themselves; to operate savingly upon men till Christ by his power open the soul, and so makes them effectual. What excellent Preachers were Isaiah and Ieremiah to the Jews? the former spake of Christ more like an Evangelist of the new, than a Prophet of the old Testament. The later was a most convictive and pathetical Preacher; yet the one complains Isai. 53.1. Who hath believed our report? and to whom is the arm of the Lord revealed! the other laments the successlesness of his Ministry, Ier. 6.28. The bellows are burnt, the lead is con∣sumed of the fire, the founder melteth in vain. Under the new Testament what people ever enjoyed such choice helps & means, as those that lived under the Ministry of Christ, and the Apo∣stles? yet how many remained still in darkness? Matt. 11.27. We have piped to you, but ye have not danced; we have mourn∣ed unto you, but ye have not lamented. Neither the delight∣ful ayrs of mercy, nor the doleful ditties of Judgment could affect, or move their hearts.

And indeed if you search into the reason of it, you will be satisfied; that the choicest means can do nothing upon the heart, till Christ by his spirit open it, because ordinances work not as natural causes do: for then the effect would always follow, unless miraculously hindred, 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 amoral cause; whose efficacy depends on the gracious and arbitrary concurrence of the spirit. The wind bloweth where it listeth, Joh. 3.8. The ordinances are like the pool of Bethesda Iohn 5.4. At a certain time an Angel came down and troubled the waters, and then they had a healing vertue 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 ex∣cellent and choice means, and remain dead still; you may say as Martha did to Christ of her Brother Lazarus, Lord, if thou hadst been here, they had not remained dead. If thou hadst been in this Sermon, it had not been so in effectual to them.

3 1.8Thirdly, it implys 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 enlightned. 2 Cor. 4.6. A double misery lies upon a great part of mankind viz. impotency and pride. They have not only lost the true 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, Iohn 6.44. Cannot obey, Rom. 8.7. Cannot speak one good word, Matt. 12.34. Cannot thing one good thought, 2 Cor. 3.5. Cannot do one good act, Iohn 15.5. O what a helpless shiftless thing is a poor sinner! suitably to this state of impotence, conversion is in Scripture cal'd regeneration Iohn 3.3. A resurrection from the dead Eph. 2.5. A creation Eph. 2.10. A victory 2 Cor. 10.5. Which doth 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 opening the understanding imports his Di∣vine power,4 1.9 whereby he is able to subdue all things to him∣self. Who but God knows the heart? who but a God can un∣lock and open it at pleasure? no meer Creature, no not the Angels themselves; who for their large understanding are In∣telligencies: can command or open the heart. We may stand and knock at mens hearts, till our own ake; but no opening till 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 [ 2] Christ performs this work of his, and what way and method he takes to open the heart of Sinners.

And there are two principal ways by which Christ opens the understandings and hearts of men. viz. By

• His word
• And spirit.

First by his word to this end was Paul commissionated and [ 1] sent to preach the Gospel, Act. 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 ordi∣narily without means: because he will honour his own insti∣tutions. Therefore you shall 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. Act. 19.9. God will keep up the reputation of his ordinances among men. And though he hath not tyed himself, yet he hath tyed us to them. Cornelius must send for Peter; God can make the earth produce corn, as it did at first, without culti∣vation and labour; but he that shall now expect it in the neg∣lect of means, may perish for want of bread.

Secondly, But the ordinances in themselves cannot do it, as [ 2] I noted before; and therefore Jesus Christ hath sent forth the Spirit, who is his Pro—Rex, his vicegerent to carry on this work upon the hearts of his Elect. And when the Spirit comes

down upon Souls, in the administration of the ordinances; he effectually opens the heart to receive the Lord Jesus, by the hearing of faith. He breaks in upon the understanding and con∣science by powerful convictions, and compunctions; so much that word.* 1.10 Iohn 16.8. imports, he shall convince the world of Sin. Convince by clear demonstration such as inforces assent, so that the Soul can not but yeeld it to be so. And yet the door of the heart is not opened, till he have also put forth his pow∣er upon the will; and by a sweet and secret efficacy overcome all it's reluctations, and the Soul be made willing in the day of his power. When this is done, the heart is opened. Sa∣ving light now shines in it; and this light set up by the Spirit in the Soul is

• First, a new light, in which all things appear far otherwise than they did before. The name of Christ, and Sin; the word Heaven and Hell have an other sound in that mans ears, than formerly they had. When he comes to read the same Scrip∣tures, which possibly he had read an hundred times before, he wonders he should be so blind, as he was, to over look such great, weighty, and concerning things as he now beholds in them: and saith, where were mine eyes, that I could never see these things before?
• Secondly, It is a very affecting light. A light that hath heat and powerful influences in 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 smoak, and burn. Did not our hearts burn within us, whilst he talked with us, and opened to us the Scriptures.
• Thirdly, And it is a growing light. Like the light of the morning which shines more and more, unto a perfect Day. Prov. 4.18. When the Spirit first opens the understanding, he doth not give it at once a full sight of all truths, or a full sence 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. It's 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 5. pra∣ctical deductions.

Inference 1.

If this be the work and office of Jesus Christ to open the un∣derstandings of men,* 1.11 Hence we infer, the misery that lyes upon those men, whose understandings, to this day, Iesus Christ hath not open∣ed. Of whom we may say as it is, Deut. 29.4. To this day Christ hath not given them eyes to see. Natural blindness where∣by we are deprived of the light of this world, is sad; but spi∣ritual blindness is much more sad. 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 hath 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to them that are to perish, or be destroyed. This blindness like the covering of the face, or ty∣ing 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,

• First, the Iudgement inflicted, and that's spiritual blindness. A sore misery indeed. Not anuniversal ignorance of all truths; O, no, in natural, and moral truths they are often times acute, and sharpe sighted men; but in that part of knowledge which wrape up eternal life, Iohn 17.2. there they are utterly blinded. As it's said of the Iews upon whom this misery lies, that blind∣ness in part is happened to Israel. They are learned and know∣ing persons in other matters, but they know not Jesus Christ, there is the grand and sad defect.
• Secondly, the subject of this Judgement, the mind; which is the eye of the soul. If it were but 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the spirit. The intellectual rational faculty; which Philosophers call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the lead∣ing, directive faculty: which is to the soul, what the natural eye 〈◊〉〈◊〉 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 metled Horse, whose eyes are out, furiously carrying his rider among rocks, pits, and dangerous precipices. I remember Chrysostom speaking of the loss of a soul saith, that a loss of a member of the body, is nothing to it; for saith he, if a man lose an eye, Ear, Hand, or Foot, there is another to supply its want. Omnia Deus dedit duplicia. God hath given us those members double animam verò unam, but he hath not given us two souls; that if one be lost, yet the other may be saved. Surely it were better for thee, Reader, to have every member of thy body made the seat and subject of the most exqu••site racking torments, than for spiritual blindness to befall thy soul. Moreover,
• Thirdly, Consider the indiscernableness of this Iudgement, to the soul on whom it lies. They know it not; no more than a man knows that he is asleep. Indeed, it's the spirit of a deep sleep, poured out upon them from the Lord. Isa. 29.10. Like that which befel Adam when God opened his side; and took out a Rib. This renders their misery the more remediless. Because ye say you see, therefore your sin remaineth, Joh. 9.41. Once more,
• Fourthly, Consider the tendency and effects of it. What doth this tend to, but eternal ruine? For hereby we are cut off from the only remedy. The soul that's so blinded, can neither see sin, nor a Saviour; but like the Aegyptians during the palpable dark∣ness, sits still; and moves not after its own recovery. And as ruine is that to which it tends, so in order thereto, it renders all the ordinances and duties under which that soul comes alto∣gether useless, and ineffectual to its salvation. He comes to the word, and sees others melted by it, but to him it signifies no∣thing. 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, Matth. 20.33. What wilt thou that I shall do for thee? 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,* 1.12 then sure∣ly he will take special care both of the Church, and the under shep∣herds 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, Revel. 1.13. and Rev. 2.1. to hold the Stars in his right hand. Jesus Christ instrumentally opens the understandings of men by the preach∣ing of the Gospel; and whilst there is an elect soul to be con∣verted, or a convert to be farther illuminated, means shall not fail to accomplish it by.

Inference 3.

Hence you that are yet in darkness,* 1.13 may be directed to whom to apply your selves, for saving knowledge. It's Christ that hath the soveraign eye salve;* 1.14 that can cure your blindness. He on∣ly hath the key of the house of David, he openeth and no man shutteth. O that I might perswade you to set your selves in his way, under the ordinances, and cry to him, Lord, that my eyes may be opened. Three things are marvelously incouraging to you so to do.

• First, God the Father hath put him into this Office, for the cure of such as you be. Isa. 49.6. I will give thee for a light to the Gentiles, that thou maist be my salvation to the ends 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, didst thou give Jesus Christ a Commission to open the blind eyes? Behold me Lord, such a one am I, a poor, dark, ignorant soul. Didst thou give him to be thy salvation to the ends of the earth? No place, nor people excluded from the benefit of this light; 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 thou wroughtest, brings thee no glory, till it come into the light; O let me see and admire it.
• Secondly, It's incouraging to think, that Iesus Christ hath actually opened the eyes of them that were as dark and ig∣norant as you now are. He hath revealed those things to babes, that have been hid from the wise and prudent. Matth. 11.25. The Law of the Lord is perfect making wise the simple. Psal. 19.7. And if you look among those whom Christ hath enlightned, you will not find many wise after the flesh, many mighty, or Noble; but the foolish, weak, base, and despised. These are they on whom he hath glorified the riches of his grace. 1 Cor. 26.27.
• Thirdly, And is it not yet further incouraging to you; that hitherto he hath 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 further design of good to your souls? Be not therefore dis∣couraged but wait on the Lord in the use of means, that you may yet be healed.

* 1.15If you ask what can we do to put our selves into the way of the spirit, in order to such a cure?

* 1.16I say that though you cannot do any thing 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, doth no way 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 concur∣rence of special grace, yea, and no act that hath a remote order and tendency thereunto, without a more general concourse of Gods assistance; but herein he is not behind hand with you. Let me therefore advise.

First, That you dilligently 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 souls: 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.

Secondly, Satisfie not your selves with hearing, but consider what you hear. Allow time to reflect upon what God hath spoken to you. What power is there in man more excellent, or more appropriate to the reasonable nature, than its reflexive and self considering power? There is little hope of any good to be done upon your souls, untill 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's a hard thing to bring a man, and himself together, upon this acccount. But this must be, if ever the Lord do your souls good. Psal. 4.4. Commune with your own hearts.

Thirdly, Labour 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 Scri∣pture? What if you had angelical illumination, this can never save thy soul. No, all thy knowledge signifies nothing, till the Lord shew thee by special light, the deplored state of thy own heart; and a saving sight of Jesus Christ thy only remedy.

Inference 4.

Since then there is a common light, and special saving light which none but Christ can give,* 1.17 it's therefore the concernment of eve∣ry one of you, to try what your light is. We know (saith 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.

First, in their very kinds, and natures. The one is Heavenly, supernatural, and spiritual: the other earthly, and natural; the effect of a better constitution or education, Iam. 3.15, 17.

Secondly, 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, and exalts; makes the heart swell with self conceitedness. 1 Cor. 8.1.

The Light of Christ is practical and operative, still urging the soul, yea, lovingly constraining it to obedience. No sooner did it shine into Pauls heart, but presently he asks, Lord what wilt thou have me to do? Act. 9.6. It brought forth fruit, in the Col∣lossians, from the first day it came to them, Col. 1.6. but the other spends it self 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. ult. but common light leaves the heart as dead, 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 en∣deared unspeakably: then, none but Christ. All is but dung that he may win Christ. None in Heaven but him, nor on earth de∣sirable in comparison of him. But no such effect flows from natural common knowledge.

Thirdly, They differ in their Issues. Natural common know∣ledge vanisheth, as the Apostle speaks, 1 Cor. 13.8. It's but a May flower, and dies in its month. Doth 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 in∣to everlasting life. The soul in which it is subjected, carrys it away with it into glory. Ioh. 17.2. this light is life eternal. Now turn in, and compare your selves with these rules. Let not false light deceive you.

Inference 5.

* 1.18Lastly, How are they obliged to love serve and honour Iesus Christ, whom he hath enlightned with the saving knowledge of himself? O that with hands and hearts lifted up to Heaven, ye 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 re∣main, till they come to the blackness of darkness; which is re∣served 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. Rejoyce in your light, but be not proud of it. And beware ye sin not against the best, and highest light in this world. If God were so incensed against the Hea∣thens 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 in 1 King. 11.9. that he turned from the way of obedience, after the Lord had appeared unto 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 a singular help to increase your light.

Notes

• * 1.1

  Serm. 10.
• * 1.2

  Opens the second branch of the Prophe∣tical office consisting in the illu∣mination of the under∣standing.
• * 1.3

  Ipse est qui ap∣perit cor nostrum in lege suâ. Ca∣pel specil. p. 57.
• * 1.4

  Neque enim spi∣ritum Deus suis confert, qui verbi sui usum aboleat; sed potius qui fru∣ctualum reddat, quare perperam Fanatici homi∣nes revelatio∣num praetexta spernendae scrip∣turae sibi licen∣tiam concedunt. Calv. in Loc.
• * 1.5

  Collyrium occu∣lis inungendum quo caecitate demptâ, homo spirituali visui restituitur. Glas. Phil. 2. part p. 340.

  Ad perfectam & propriam re∣rum supernaturalium cognitionem, non sufficit ex parte objecti revelatio, nec ex parte subjecti debitus usus rationes; sed in super requiri gratia Christi & speciale adjutoriu•• spiritus sancti, quo cor operia∣tur, emoliatur, & supernaturalis veritatis dulcedi iis habeat proportionatam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & gustum spiritualis judicii. Reyoldus, Animal Homo. p. 23.
• * 1.6

  The most refined and in∣genuous sort of unregene∣rate men have nothing in them, which is more Excellent than common grace; and common grace leaves them in the State of nature, under the power of sin, and in the very suburbs of Hell; wholly at the command of Satan; and if any man think otherwise, let him take heed, that very thought doth not nail him fast, to that unregenerate and cursed estate for ever more. Dr. Cheynelles Divinet Trin. p. 410. &c.
• 2 1.7

  Modum insti∣tutionis prophe∣ticae d••plicem stat••imus; im∣mediatum, & mediatum; pri∣ore docendi mo∣do & m••ntes h••mi••um aliq••e posterioris ad∣miniculo iatus illustrari, & corda ipsorum ad fidei obedi∣entiam inflati possunt. Poste∣riore neutrum Effectum abs{que} prioris subsidio produci potest.

  Synopsis puri Theol. disputa. XXVI. p. 318.
• 3 1.8

  Fa••e••dum e••t igitur, nos mo∣dis omnibus de∣fi••cre, ut Coele∣stis Doctrina non ali••er utilis sit nobis vel effi••ax nisi quatenus spiri∣tus & me••tes nostras ad eam, intelligen∣dam & corda nostra ad sub∣cundum ejus jugum format. Cal••. in Loc.
• 4 1.9

  Cathedram in coelis habet, qui corda Docet.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demonstratio est Sylogismus fa∣ciens scire. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist.
• * 1.11

  Infer. 1.
• * 1.12

  Infer. 2.
• * 1.13

  Infer. 3.
• * 1.14

  So thick is that cataract which is grown over the eye of our understanding that none but God can couch it. Christ was sent to be a light to the Gentiles: so he enlightens the medium; and to open the eyes of the blind. So he heals the Organ: He is the only Oculist. Firmins Real Christian. p. 30.
• * 1.15

  Quest.
• * 1.16

  Soll.
• * 1.17

  Infer. 4.
• * 1.18

  Infer. 5.