The Holy Arbor, Chapter 5 · Section 1 · Commandment 1 · Section 8
§. 8. Of Ignorance.
HAving ſpoken of the Vertues required in this Commandment, we come now to the Vices therein forbidden; but becauſe they are many (as may formerly appear in the firſt Paragraph of this Chapter) and this Book no Forreſt but an Arbor, we ſhall touch, and but touch onelyonly three of the chiefeſt of them; viz. Ignorance, Deſperation and Pride. Ignorance, or not knowing of the true God and his Will, is, Not to know thoſe things of God, or to doubt of them, which we ought to know by the benefit of our Creation, and by his Manifeſtations. Indeed we muſt not, neither can we poſſibly know God as he is in himſelf, for ſo he is Infinite, and therefore Incomprehenſible in regard of us; but we are to conceive him, ſo as he doth reveal himſelf to us in his Creatures, principally in his Word.
Now as Ignorance is in it ſelf a ſin and a cauſe of ſin; ſo is it in it ſelf the puniſhment of ſin and a cauſe of the puniſhment. This Ignorance is called, Hoſ. 4.6. The Mother of Deſtruction, though the blinde Papiſts proclaim her The Mother of Devotion: From this ſin of Ignorance they derive their Devotion, or their Superſtition, or which is worſe, their Idolatry: They ſay Ignorance is The Mother of Devotion, the Apoſtle ſays, of Idolatry, Gal. 4.8. which ſpeaks Truth, judge. The Papiſts hoodwink the poor people, and tell them the knowledge of the Scriptures will cauſe them to erre. Chriſt ſaith, Ye erre not knowing the Scriptures, Mat. 21.19. which ſpeaks Truth, judge. Upon Ignorance of the Scriptures, muſt needs follow Ignorance of Chriſt, for they are they that teſtifie of Chriſt, Joh. 5.39. Now Ignorance being in it ſelf a moſt odious Vice, againſt which Chriſt will come in flaming fire to render vengeance, 2 Theſſ. 1.8. and a Mother ſin of many other notorious ones, it is as ſtrange to us as true in the Church of Rome, how any man that hath but the light of Nature ſhould be ſo blinde, as to imagine the leaſt light can come out of darkneſs; yea, when the Devil the Prince of Darkneſs is ſaid to be the God of them that are blinded, 2 Cor. 4.4. Thus are they pitifully beguiled, that think the Scriptures, being a two-edged Sword, is too ſharp and keen for Lay men and women, and ſuch as have not skill in Tongues and Arts, and therefore the knowledge thereof very dangerous for them, in caſe they ſhould pierce and wound their own Souls and Conſciences with this Sword, as children hurt themſelves with Knives; but in a ſecure and quiet Ignorance they may go to Hell unmoleſtedly, without the leaſt check or trouble of Conſcience.
Blinde Souls! not knowing that the Word of God, as it is ſharp in it ſelf, ſo hath an inward power to give ſharpneſs of wit, and that unto the ſimple, and to the childe knowledge and diſcretion, Prov. 1.4. ſo as by the Word they may learn how to uſe the Word.
How dare then any thus counter-command God himſelf, and queſtion his Wiſdom, who is Wiſdom it ſelf, and hath expreſly commanded the people to uſe what theſe preſumptuous Worms and audacious Wretches prohibit them? Whom did Chriſt except, when he ſaid to all, Search the Scriptures? Joh. 5.39. Or whom did God, when he expreſly commanded that the Law ſhould be read to all, even men, women, children and ſtrangers? Deut 31.11, 12. This not knowing the Word of God, is the Mother of Ignorance, and that the Mother of all Impiety: If we deſire therefore to know God hereafter as he is, let us endeavor to know him here, as he hath revealed himſelf to be; for the ignorance of God in this world, will debar us of the knowledge of him in the next, and for ever exclude us from that bleſſed experience the Saints and Angels have of him to all Eternity.
Mans Ignorance touching God, appears in that though the minde of man knows there is a God, yet naturally man will not acknowledge,
1. The Preſence of God: for if he did, he would not without remorſe or ſear commit thoſe ſins in Gods ſight, which he is afraid and aſhamed to do in the ſight of men.
2. Gods particular Providence: for in time of Diſtreſs the Promiſe of Help from men will more chear him then his Hope in God, ſo that he truſts more in the Creature then in the Creator.
3. Gods Juſtice: for naturally man thinks, that though he ſin he ſhall eſcape puniſhment, Deut. 26.16.
4. Though man knows God muſt be worſhipped, yet naturally the Minde diſcerneth not of Gods right Worſhip, Rom. 1.21, 23. 1 Cor. 2.14.
Mans Ignorance of himſelf by Nature:
1. No man naturally knows the blindeneſs of his own minde; men think themſelves wiſe, when in the things of God they are fools, Rom. 1.22.
2. Man cannot diſcern aright of his own ſins, nor ſee the vileneſs of them naturally, though his Conſcience oft accuſe him: if he did, he would not ſin as now he doth.
3. Man naturally doth judge amiſs of his own frailty and mortality, for there is no man ſo aged, but thinks naturally he may live longer, and thereby deceives his own poor ſoul.
4. Natural men cannot diſcern aright of the end and ſcope of their lives; for naturally they wholly ſeek their own praiſe and their own good, in ſtead of Gods glory and their Brethrens good.
5. We cannot naturally diſcern of our own true happineſs; for we meaſure it by outward things, eſteeming the rich and honorable moſt happy, and the poor moſt miſerable, when moſt commonly the contrary is true.
There is a twofold Ignorance:
1. When we are ignorant of thoſe things which we are bound to know, called Ignorance of an Evil Diſpoſition: And this is evil properly.
2. When we are ignorant of thoſe things which by the Law of God we are not bound to know: This is not ſin.
The means preſcribed by God to expel Ignorance, muſt be uſed by us for theſe Reaſons:
1. That we may obey God therein, who both hath decreed ends, and ordained means to thoſe ends, and not tempt him by contempt thereof.
2. That we may obtain the Bleſſing of Knowledge decreed for us according to his Promiſe, and that to our Salvation.
3. That we may retain a good Conſcience in uſing the means, although the expected event do not preſently follow.
Again, Ignorance is fourfold; viz.
1. Natural or engendred in men, which is of thoſe things which we are ignorant of, or cannot underſtand through the corruption of our Nature.
2. A ſimple and meer Ignorance, ſimply for want of means, condemned, Joh. 15.22. when the means of knowledge is wanting:
1. Within a man, there being dulneſs and want of capacity.
2. Without, there being no Viſion, Prophecying failing, Preaching coldly, or as ſeldom exerciſed as practiſed. This is not excuſable, Prov. 29.18.
3. A careleſs Ignorance, which is a neglecting and contemning the means of Salvation.
4. A wilful Ignorance, becauſe men will not ſee their ſins, nor know their errors; a purpoſed and endeavored Ignorance, which is of thoſe things that our Conſcience telleth us muſt be enquired after, neither yet do we enquire after them with a deſire of learning them and obeying God; called affected Ignorance, when there is no fault in the means wanting, but we are contented to be ignorant even under the Means, that we may ſin the more freely. This is the higheſt kinde of all Ignorance, and is damnable.
Ignorance is the Mother of many grievous ſins, eſpecially of Heart-Atheiſm, Prophaneneſs, Inward Idolatry and Apoſtacy: All which are forbidden in this Commandment; viz.
1. Of Heartatheiſm, whereof there are 3 ſorts; viz.
1. When men through a Self-conceitedneſs, affecting to be wiſer then all the world, do hold this, That there is a God not really but in opinion or ſhew, to keep ſimple perſons in awe: Of this ſort of Atheiſm David complained of, Pſal. 14.1.
2. To conceive otherwiſe of God then he hath revealed himſelf in his Word: for whatſoever is there ſpoken of God, ſuch an one he is, yea every Attribute of God is God: So that the heart conceiving a God without any of theſe, is guilty of Atheiſm.
3. When any ſhall conceive otherwiſe then he ought of God, in regard of the perſons of the Godhead; viz. denying either the Son or the Holy Ghoſt, as Turks and Jews: for he that hath not the Son hath not the Father, 1 Joh. 2.23. And muſt needs therefore be an Atheiſt.
2. Of Prophaneneſs, wch ſhews it ſelf,
1. By living ſecurely in open ſins, being without ſhame or regard of God or Man, Iſa. 3.9.
2. By bruitiſh living without all practice of Devotion, little or no Praying, Reading or Meditating upon the Scriptures.
3. By following and profeſſing one Religion ſo, as that there is a diſpoſition, if need require, unto the contrary. A prophane heart cauſeth this; for where it is otherwiſe, there is the conſtancy of the Apoſtle, It is better to obey God then Man.
3. Of Inward Idolatry, or of the heart: And this is
1. By love, joy, and delight of the heart without meaſure: Thus the covetous man, the Epicure, and the Proud man, are Idolaters; ſo are all ſuch as unreligiouſly love their own Wills more then Gods moſt holy Will.
2. By truſt and confidence, whereby the Creature is ſo relyed upon, as that with it there is total Aſſurance and no fear; but if that be wanting, then nothing but fear and mournful deſpair.
3. By praying unto it: for it muſt hereby be ſuppoſed to be every where, or to be able to hear at the leaſt whereſoever it is called upon: But this can onelyonly the Lord do, for it is a property of the Infinite alone, not of Angel or Saint.
4. Of Apoſtacy, whereof there are five Degrees; viz.
1. A conſenting to ſin, being deceived with the Temptations thereof.
2. Hardneſs of heart upon many practiſes of ſin.
3. The heart being hardned becomes unbelieving, and calls the truth of the Goſpel into queſtion.
4. By unbelief it becomes evil, having an unworthy conceit of the Goſpel.
5. This evil heart brings a man to Apoſtacy and falling from God, which is the extinguiſhing of the light of the Goſpel. To prevent this ſin we muſt carefully practiſe the Counſel of the Goſpel.
Ignorance of the Will and Word of God is a grievous ſin alſo in it ſelf, Levit. 4.2. & 5.17. Iſa. 1.3. & 5.13. which may further appear by theſe Reaſons:
1. Becauſe all the corruption that befel us through Adams Fall is ſin; now Ignorance and Blindeneſs of minde was a principal part of that corruption.
2. Ignorance is contrary to the Image of God wherein we were firſt created; for a part of Gods Image in man was Knowledge, Col. 3.10. as well as Holineſs and Righteouſneſs, Eph. 4.24.
3. As Knowledge is the Foundation of all Piety and Obedience: So Ignorance is the Mother of all Error and Prophaneneſs, Mat. 22.29.
The four main Supporters of Ignorance againſt Knowledge viz.
1. Envy, whereby men grieve at the knowledge and good parts which are in others.
2. Ambition, whereby they ſeek to be eminent above all others.
3. Policy, whereby they ſeek a cloak for their own Ignorance.
4. Covetouſneſs, whereby they pretend a ſtrange kinde of ſecret Vertue in Ignorance, that thereby they may with the leſs prejudice to their jugling in Religion, the more ſecurely Monopolize Idolatry: Theſe men are not of Moſes his minde, when he wiſhed that all the Lords people were prophets, Num. 11.29. neither of Pauls minde, when he wiſhed that all that heard him were altogether as himſelf was, Acts 26.29. though indeed with theſe men Prieſt and People are all one, but not in Pauls ſenſe, unleſs Darkneſs be Light.
The Ignorance that is excuſable, is onelyonly ſuch as is
1. In Ideots, Natural Fools, through ſome defects in Nature.
2. In Lunatick perſons, violently bereaved of the uſe of Reaſon.
3. In Infants and Children, being not of years of diſcretion.
4. In all men, as touching ſuch things as we are not bound to know.
Time was when Ignorance was not amiſs,
When Innocence lay ſwadled all in Bliſs:
But Man ſoon 'came (proud to unſcale his Eyes)
A learned Fool, in nought but Folly wiſe;
Since which curs'd Fate, the Twylight he has left
Serves but to mourn for what he is bereft.
Thus he that dares aſpire to dart his ſight
I'th' Sun, looks himſelf blinde with too much light,
Even in thoſe Goſpel-days, whoſe dawning Minde
Hath one Eye open that can ſee 'tis blinde.