_Direct._ XII. Remember that the school of Christ hath a rod; and therefore learn with fear and reverence, Heb. xii. 28, 29; Phil. ii. 12. Christ will sharply rebuke his own, if they grow negligent and offend: and if he should cast thee out and forsake thee, thou art undone for ever. "See," therefore, "that ye refuse not him that speaketh: for if they escaped not who refused him that spake on earth, much more shall not we, if we refuse him that is from heaven," Heb. xii. 25. "For how shall we escape if we neglect so great salvation; which at first began to be spoken by the Lord, and was confirmed to us by them that heard him; God also bearing them witness, both with signs, and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will?" Heb. ii. 3, 4. "Serve the Lord therefore with fear, and rejoice with trembling: kiss the Son, lest he be angry, and you perish in the kindling of his wrath," Psal. ii. 11, 12.
* * * * *
[Sidenote: To obey Christ as Physician in his healing work, and his spirit in its cleansing, mortifying work.]
_Grand Direct._ VIII. Remember that you are related to Christ as the Physician of your souls, and to the Holy Ghost as your Sanctifier. Make it therefore your serious study, to be cured by Christ, and cleansed by his Spirit, of all the sinful diseases and defilements of your hearts and lives.
Though I did before speak of our believing in the Holy Ghost, and using his help for our access to God, and converse with him; yet I deferred to speak fully of the cleansing and mortifying part of his work of sanctification till now; and shall treat of it here, as it is the same with the curing work of Christ, related to us as the Physician of our souls: it being part of our subjection and obedience to him, to be ruled by him, in order to our cure. And what I shall here write against sin, in general, will be of a twofold use. The one is, to help us against the inward corruptions of our hearts, and for the outward obedience of our lives, and so to further the work of sanctification, and prevent our sinning. The other is, to help us to repentance and humiliation, habitual and actual, for the sins which are in us, and which we have already at any time committed.
The general directions for this curing and cleansing of the soul from sin, are contained, for the most part, in what is said already: and many of the particular directions also may be fetched from the sixth direction before-going. I shall now add but two general directions, and many more particular ones.
_Direct._ I. The two general directions are these: 1. Know what corruptions the soul of man is naturally defiled with: and this containeth the knowledge of those faculties, that are the seat of these corruptions, and the knowledge of the corruptions that have tainted and perverted the several faculties.
_Direct._ II. 2. Know what sin is, in its nature or intrinsic evil, as well as in the effects.
[Sidenote: How the several faculties of the soul are corrupted and diseased.]
[Sidenote: In what cases sound understanding may be ignorant.]
1. The parts or faculties to be cleansed and cured, are both the superior and inferior. (1.) The understanding, though not the first in the sin, must be first in the cure: for all that is done upon the lower faculties, must be by the governing power of the will: and all that is done upon the will, according to the order of human nature, must be done by the understanding. But the understanding hath its own diseases, which must be known and cured. Its malady in general is ignorance; which is not only a privation of actual knowledge, but an undisposedness also of the understanding to know the truth. A man may be deprived of some actual knowledge, that hath no disease in his mind that causeth it: as in a case that either the object be absent, and out of reach, or that there may be no sufficient revelation of it, or that the mind be taken up wholly upon some other thing, or in case a man shut out the thoughts of such an object, or refuse the evidence, which is the act of the will, even as a man that is not blind, may yet not see a particular object, 1. In case it be out of his natural reach; 2. Or if it be night, and he want extrinsic light; 3. Or in case he be wholly taken up with the observation of other things; 4. Or in case he wilfully either shut or turn away his eyes.
[Sidenote: How the understanding can be the subject of sin?]