The Measures of Christian Obedience, Book 4 · Chapter 7
CHAP. VII. A sixth cause of ignorance of the present actions being comprehended under a known Law. And of the excusableness of our transgressions upon both these sorts of ignorance.
The CONTENTS.
All the forementioned causes of ignorance of our present actions being included in the known Law, are such to knowing and learned men. Besides them, the difficult and obscure nature of several sins is a general cause of it to the rude and unlearned. Sins upon this ignorance, as well as upon ignorance of the Law it self, unchosen, and so consistent with a state of Grace and Salvation. Where there is something of choice in it they extenuate the sin, and abate the punishment, though they do not wholly excuse it. The excuse for these actions is only whilst we are plainly ignorant: they are damning when we are enlightned so far as to doubt of them, but pardonable whil'st we are in darkness or errour. This excuse is for both the modes of ignorance, 1. Forgetfulness; 2. Errour. All this pardon hitherto discoursed of upon the account of ignorance of either sort, is no further than the ignorance it self is involuntary. The willfulness of some mens ignorance. The several steps in voluntary ignorance. The causes of it. Two things required to render ignorance involuntary, 1. An honest heart, 2. An honest industry. What measures necessary to the acceptance of this industry. Gods candour in judging of its sufficiency. This discourse upon this first cause of an innocent involuntariness, (viz.) ignorance, summed up.
THus upon all these accounts, which are mention'd in the two former Chapters, we see it will often happen, that although in the general we do know the Law which forbids any sin; yet shall we still be ignorant of our present actions being comprehended under it. For the small, and barely gradual difference between Good and Evil, the limitedness of most Laws, the indirect obligations which pass upon some indifferent actions, the clashing and enterfering of some of Christs Laws, sometimes with other commands, and sometimes with our own prejudices and prepossessed Opinions; are also many reasons why after we know the General Laws that forbid them, we shall still venture upon several particular actions through ignorance of their being forbidden.
And yet besides all these, which are causes of such ignorance to the most knowing men, and to those who have great parts and learning: there will be moreover one great and general cause of it to the more rude and ignorant, and that is the difficult, and, to them, obscure nature of the sin it self, which in the Law is expresly, and by name forbidden. For how many of them who hear, it may be, of the Law against censoriousness, lasciviousness, uncleanness, carnality, sensuality, refusing of the Cross, and other things; do not well understand what those words mean? Alas! the greater number of men in the world, have but very rude, and imperfect notices of things; they see them only in a huddle, and by halves. And as it is in their knowledge of other things; so is it in their understanding of Sin and Duty likewise. For their sight and sence of them is dark and defective, and albeit they have some general and confused apprehensions of them; yet is not their knowledge so clear and distinct, as that they are thereby enabled to judge of every particular action, whether it falls under any of them, or no. And since they have but such half and imperfect notions of several sins, it is no wonder, although they know the General Law, if they venture upon several actions which really come under it, not knowing that they do.
And thus we see, that besides the ignorance of the Law it self, there is also another sort of ignorance which will be a cause of sin to several men of all sorts, and that is their ignorance of their present actions being comprehended under the letter of the Law, and meant by it.
But now as for those transgressions, which men of an honest heart are guilty of, through this ignorance of their own actions being included in the Law, when they do know the Law that includes it: They do not put them out of a state of Grace, but consist with it.
For this Ignorance is mens unhappiness rather than their fault; it is not an Ignorance of their own choosing, seeing their will and choice is against it. For they desire to be free from it, and strive to prevent it, and endeavour, according to those abilities and opportunities which God has afforded them, to get right and true apprehensions of all Gods will that they may perform; and of every evil action that they may avoid it. But it is the difficulty and intricateness of things which renders them ignorant, and that is not of their making. For the sins forbidden are not easily distinguished from the Liberty allow'd, or from the Duty commanded in some cases; and therefore it is that they mistake them, and are ignorant of the sinfulness of their present action, when their knowledge of it should enable them if they would to avoid it.
And since it has so little of their own will, and the men, even when by reason of their ignorance they transgress, are industriously desirous to know their Duty, and prepared to practise it so far as they understand it: it shall have nothing of Gods anger. It is altogether a pardonable slip, and a pitiable instance, and that is enough to recommend it to Gods mercy. For he is never rigorous and severe in a case that is prepared for pity and pardon, so that he will not punish, but graciously forgive it.
And if it were otherwise, who could possibly be saved? For this ignorance of their present actions being comprehended in the words of the known Law, is such as the wisest men have been subject to; and they, among the rest, who were most eminently skill'd in all the Laws of God. St Paul is not certain but that some such ignorance adhered to himself. I know or am aforeign.conscious of nothing by my self, saith he, but yet I am not hereby justified, because some such sins may have bnihil mihi conscius, &c. quia legerat, delicta quis intelligat, &c. temperabat sententiam n… …ortè per ignorantiam deliquisset ▪ Hieron. Dial. adv. Pelag. lib. 2. p. 284. Ed. Erasm.escaped my knowledge, 1 Cor. 4.4. Why, sayes St cforeign. Chrysost. Hom. 11. in 1 Epist. ad Chor. c. 4. vers. 4. Tom. 3. p. 307. Ed. Savil.Chrysostome, should the Apostle say that he is not thereby justified, although he is conscious of nothing by himself wherefore he should be condemned? because it might so happen, that he had committed several acts of sin, which, at the time of action, for all his knowledge of the Laws themselves, he did not know were sinfull. And this is no more than holy David, the man after Gods own heart, thought he had reason to suspect himself for before him; who, says he, can understand his errours? cleanse thou me from my secret faults, Psal. 19.12. The best men in all times, whether Jews or Christians, have been subject to miscarriages through this sort of ignorance; and God, who is never wanting to the necessities of his servants, has alwayes provided a sufficient atonement and propitiation for them. For under the Law, if any honest Israelite happen'd to do any thing which was forbidden to be done by the Commandment of the Lord, and wist not that it was forbidden; Moses appointed the Priests to make an expiation for him, and several atonements for that purpose are set down, Levit. 4. And under the Gospel our Saviour Christ, by dJoh. 1.17.whom Grace and Favour is said to be given much more largely than it was by the Law of Moses, has provided us of a much more powerfull and valuable propitiation. He himself, by virtue of his own sacrifice, atones for all such unknown offences; as well as the Jewish Priests did by their Sacrifices, which were prescribed in the Law of Moses. For in comparison of the two Priesthoods, as to that part of their Office which lay in making these atonements, St Paul assures us, that like as the Jewish Priests had, so Christ can have compassion upon the ignorant, Heb. 5.2.
As for those transgressions then which are therefore involuntary and unchosen, because we do not know that the Law which they are against doth comprehend them; they shall not finally damn any man. So long as we have an honest heart, that is ready to perform what it knows, and unfeignedly desirous and industrious to know more, that it may perform it likewise; if in some things still we happen ignorantly to offend, such ignorant offences shall not prove our ruine. For our ignorance will excuse our sin, and make it consistent with Gods Favour, and with all the hopes and happiness of heaven.
Nay, even where our heart is not so honest as it should be, and we are ignorant of the present actions being comprized under that sin which the Law forbids through our own fault; yet even there our ignorance, although it cannot wholly excuse, doth still extenuate our sin, and proportionably abate our punishment. Perhaps it is our rashness, or inconsiderateness, or violent pursuit of some opinions and prejudice against others which makes us judge wrong of some particular actions, and not to see that they are included in the prohibition of some known Law, when really they are. Nay, so far may our mistake go, as not only to judge them to be no sinfull breaches of these Laws; but moreover to be virtuous performances of others. For our Saviour tells his Disciples, that the time was coming, when even they who killed them should think that thereby they did God good service, Joh. 16.2. And St Paul sayes plainly, that he verily thought with himself, that he ought to do many things contrary to the name of Jesus of Nazareth, Acts 26.9. All which murders and persecutions they were ignorantly guilty of; not as if they did not know the Laws against murder and persecution, but because they thought their present actions to be unconcern'd in them, and not forbid by them; nay, on the contrary, to be warranted and injoyn'd by other Laws requiring zeal for God, and judgment against false Prophets.
Now this Ignorance was such as they might very well have prevented had they been calm, and considerate, humble, and teachable, and would have hearkned honestly, and with an even mind to that evidence which Christ gave of his being the Messiah, which was sufficient to convince any honest mind. And this patience, humility, and teachableness were in their own Power to have exercised if they would; so that they were ignorant in good measure through their own choice, and by a wilful neglect of those means which would have brought them to a true belief, and a right understanding. And since their Ignorance was thus a matter of their own choice, it is their sin, and they must answer for it.
But although, being, as I say, their own fault, it could not wholly excuse; yet was it fit to lessen and mitigate their crime, and to abate their punishment. Their account should be less by reason of their Ignorance, and the sinfull actions, being committed with an honest heart through a misguided understanding, were much more prepared for pardon than otherwise they would have been. And this Christ himself has plainly taught us, when he uses it as an argument with his Father for the forgiveness of that sinfull murder of the Jews, whereof they were guilty in his Crucifixion. Father, sayes he, forgive them▪ for they know not what they do; their killing of me they take to be no sinful murther of an innocent and anointed person, but a virtuous execution of a lying Prophet, Luk. 23.34. And this likewise St Paul experienced: I obtained Mercy, sayes he, for persecuting the Church of God, because I did it ignorantly, not thinking it to be a sinfull persecution, but a pious service, 1 Tim. 1.13.
Yea, if the culpa…le ignorance be either of the Law it self, or of our present actions being contained under it; …though God should not call us to repentance for what we ignorantly committed, and so to pardon; yet even unpardoned we shall undergo a much lighter punishment by reason of our ignorance, than we should have suffered had we sinned in knowledge. For in this Point the words of our Lord and Judge are express, He who knew not his Masters will, and did things worthy of stripes; shall be beaten with few stripes, Luke 12.48.
This allowance the Gospel makes for our sinful actions, so long as we are ignorant that the Laws which they are against do include and comprehend them. Whilst our Consciences are in darkness about them, and we do not see that we transgress in them; though that ignorance were in good measure culpably wilful, we should obtain a milder punishment; but if it were involuntary and innocent, we shall be fully acquitted and excused.
This allowance, I say, there is whilst our sin is ignorant, and our Consciences do not see that the known Law is transgressed by our sinful action.
But if our Consciences should come to know so much of the sinfulness of that action which we commit, as to scruple its lawfulness; and to be enlightned so far as really to doubt of it: then is the case quite alter'd, and we cannot plead that we did it ignorantly, because we knew so much by it at least as should have made us forbear it. For if indeed we doubted of it, we knew it was as likely to be a Sin, as to be an innocent Action; because that is properly Doubting, when we suspend our Assent, and cannot tell which way to determine, when we judge one to be as likely as the other, and do not positively and determinately believe the truth of either. And when this is our case concerning any Action, if we venture on it whilst the doubt remains, we are guilty of sin, and must expect to suffer punishment. For by so doing we shew plainly, that we will do more for sin than we will for God, and that it has a greater interest with us than he; because even whilst we apprehend it as likely to be our sin as our liberty, yet for the sins sake we chuse to venture on it, rather than for Gods sake to abstain from it.
This Contempt of God there is in it, in the Nature of the very thing it self, although God had no ways expressed himself concerning it. But we must know further, that whensoever we are in this estate of doubt and unresolvedness, God has given us a peremptory Command that we should not act what we fear is sinful, but omit it. Abstain, saith he, from all appearance of evil, 1 Thess. 5.22. So that if after all our Disputes and Demurs we venture at last to commit the Action which we doubted of, we do not only slight God by running the hazard of Disobedience to one Law, whereof we are uncertain; but we wilfully disobey him in transgressing of this other Law, whereof we all either are, or may be certain if we will. And if in this estate we presume thus to disobey, we shall be sure to suffer for our Disobedience.
And in this case St. Paul is plain. For if there be any thing, whose lawfulness our Consciences are unresolved and unperswaded of; whilst that unresolvedness remains, he tells us plainly, that our commission of it is utterly unlawful. Whatsoever, says he, is not of Faith, or proceeding from a belief and perswasion of its lawfulness, is sin. So that if it be about the eating of meats, for Instance, he that doubts is damn'd, both of God and of himself, if he eat, because he eateth not of Faith, Rom. 14.23.
If our minds therefore are so far enlightned concerning any sinful Action, as that we are come to doubt of it, we are no longer innocently and excusably ignorant. For we see enough by it to make us chuse to abstain from it; and if for all this we presume still to venture on it, sin lyes at the door, and we must answer for it. We are no longer within the excuse of Ignorance, but we are guilty of a wilful sin, and are got within the bounds of Death and Damnation.
But if in any Action we know nothing at all of the Law which forbids it; or after we have known that, if we are still ignorant of its being contain'd under it; if we are not come to doubt, but are either in Ignorance, or Errour concerning it; our Ignorance shall excuse our Fault, and deliver us from Condemnation. We do not chuse the sin which we do thus ignorantly commit, and therefore we shall not suffer that Punishment which is threatned to it; but our unknown offence is a pardonable slip, such as, according to the gracious Terms of Christs Gospel, shall surely go uncondemned.
And this is true, not only of simple Ignorance, but likewise of the two particular Modes of Ignorance, viz.
First, Forgetfulness.
Secondly, Errour.
1. Our sins of Ignorance will be born with, if we venture upon the sinful Action through Ignorance of its sinfulness, which we knew formerly, but at the time of acting have forgotten. For a slip of Forgetfulness is no more than befel an Apostle, who was for all that a blessed Saint, and an Heir of Life still. St. Paul himself reviles the High-Priest, forgetting both his Duty, and that that man was he whom he spoke to. I wist not, Brethren, says he, that he was the High-Priest, for had I bethought my self I should not have spoke so disrespectfully to him, it being thus written, Thou shalt not speak evil of the Ruler of thy People, Act. 23.5.
2. Our sins of Ignorance shall be dispensed with, if we are led to commit them through a mistake of their innocence, when indeed they are sinful, which is an acting of them through errour. For no less a man than Peter was drawn into a sinful dissimulation, through an erroneous conceit that his giving no offence, but keeping in with the Jews (which was the thing that he aimed at by it) would justifie and bear him out in it. For which St Paul tells us when he came to Antioch, he withstood him to the face, because he was to be blamed, Gal. 2.11, 12, 13. But yet for all this St Peter was at that time a true good Saint, and if it had pleased God then to call for him, he had been undoubtedly an Heir of salvation.
And to mention no more upon this Point, as there were constant atonements for the errours of the people under the Law, so is there provision made for them under the Gospel. For Christ who is our High Priest, as St Paul assures us, can have compassion on the ignorant and foreign.erroneous, or them who are out of the way, Heb. 5.2.
So long therefore we see as our ignorance of any kind, whether of the Law it self, or of our present actions being comprehended by it, is involuntary and innocent; so long shall we be born with for all such slips as we incur under it. For God will never be severe upon us for weakness of understanding, or for want of parts, whilst there is nothing in us of a wicked heart: and therefore if our ignorance it self is innocent, our offences under it shall go unpunished.
But here we must observe that all this allowance for our ignorance, is so far only as it is involuntary and faultless: but if we chuse to be ignorant, our ignorance is in it self our sin, and will make all our following offences damnable. For we must answer for any thing of our own choice; and therefore if we chuse the ignorance, we shall be interpreted to chuse, and so put to answer for, all those ill effects which it produces. Those sins which are voluntary in their cause, are interpreted to us, as we have seen, and put upon our score; so that if we chuse the ignorance which brings them, we shall be adjudged to suffer for them.
Now as for the ignorance and errour of many men, which is the cause of their sins and transgressions, it is plainly of their own chusing. They have a mind to be ignorant of their Duty, and that is the reason why they do not understand it. For either they shut their eyes, and will not see it; or they are idle and careless, and will not enquire after it; or they bend their wits, at the instigation of their lusts, to dispute against it, that after they have darkened and confounded it in their own thoughts, they may mince or evacuate, mistake or disbelieve it. So that if at last they do not know it, it is because they do not desire the knowledge of it, or will be at no pains for it, or take pains against it, to supplant and disguise it. And these are they, who are not ignorant against their wills, but, as St Peter says, willingly ignorant, 2 Pet. 3.5.
And as for such ignorance as this, it will by no means excuse us before God; but if we will be ignorant, God's will and pleasure is, that we shall suffer for our sinful ignorance, and for all those sins that we commit under it, which we might and should have seen and avoided. For all those Laws, which are ignorantly transgressed by us, threaten death, and the ignorance being of our own chusing takes nothing off; so that death and damnation rest upon us.
But that ignorance which can be pleaded to excuse us before God, must be an ignorance that is involuntary; an ignorance, which in the constitution of our nature is imposed upon us, and is not chosen by us.
And a right understanding of this difference in ignorance being of so great moment, I shall, before I dismiss this Point, observe when our ignorance is voluntary, and when it is involuntary.
First, I will show when our ignorance is …voluntary.
As for the knowledge of our Duty, like as of all other things, it doth not spring up in our souls as an Herb doth out of the ground, nor drop into us as the rain doth from a Cloud; but it must be sought for, and endeavoured after, and unless we use the means of acquiring it we must be content to live without it.
The means of obtaining the knowledge of God's Laws, and of the innocence and sinfulness of our own actions, are the reading of his Word, the attendance upon his Ministers, the thinking or considering upon what we read or hear in our own minds, and praying to God to make all these means effectual for our information: and if ever we expect to know God's will, we must put these in practice.
But now whether we will make use of these, or no, is plainly in our own choice, and at our own pleasure. For if we will, we may fNulii homini ablatum est scire utiliter quar…re, quod inutiliter ignorat, & humiliter consitendam esse imbecillitatem, ut quaerenti & consitenti ille subveniat, qui nec errat dum subvenit, nec laborat. Aug de lib arbit. l. 3. c. 19.exercise; and if we will, we may as well neglect them. And when both these are before us, if we refuse to make use of the means of understanding, and wilfully gNon tibi deputatur ad culpam quod invitus ignoras, sed quod negligis quaerere quod ignoras. August. ib.neglect the methods of attaining to the knowledg of sin and Duty, good and evil; if we sit down without the knowledg of Gods Law, it is because we would our selves, and our ignorance is a voluntary and a wilful ignorance.
And this is the first way of our ignorance's becoming voluntary, viz. when it is so upon a voluntary neglect of those means which are necessary to attain knowledge. And this in the Schools is called a hIgnorantia supina.supine, slothful, careless ignorance. And if it be of such things as lay near in our way, and might have been known without much pains or much seeking; it is called iIgnorantia crassa & assectata.gross or affected ignorance.
But besides this sort of wilful ignorance of our Duty, through a wilful neglect of those means which are necessary to the knowledge of it; there is another which is higher and more enormous, and that is,
Secondly, When we do not only sleight the means of knowing God's Law, but moreover use those of confounding or mistaking it.
For our knowledge of things is then made perfect and useful, when it is clear and distinct; and our assent and belief of things is then gained, when their evidence is represented and duly considered of. But now as for the employing of mens thoughts in clearing or confounding, believing or disbelieving of the Laws of God; it is perfectly in their own power, whether to use it on one side, or on the other. And commonly it is their pleasure to use it on the worse. For they will consider only of the difficulties and intricacies of Gods Laws, which may darken and disturb, confound and perplex their thoughts about them; and attend only to such exceptions as they can make against them, which may unsettle their minds, either about the meaning, or the truth of them: so that after all their reading and considering of them, they shall not understand, but err and mistake them. As it happens to all those who had disputed themselves out of the knowledge of their Duty, until, as Isaiah says, they call evil good, and good evil, put darkness for light, and light for darkness, Isai. 5.20.
And when men are ignorant of their Duty, because they chose thus to endeavour it, and take pains for it; this ignorance is voluntary and wilful with a witness.
These two reasons of mens being ignorant of their Duty, viz. their neglect of such means as are necessary to the knowledge of it, or their use of the contrary means of confounding or discrediting it, are the causes of their wilful ignorance.
And that which makes them guilty of both these, is either the gross idleness, or the profligate wickedness of their hearts, which are wholly inslaved to some beloved lust or sin. They are wretchedly idle, and therefore they will not learn their Duty because that is painful; they are greatly wicked, and so care not for the knowledge of the Law because that would disquiet them. Men love darkness, says our Saviour, better than light, because their works are evil; they hate the light and will not come to it, lest their deeds should be reproved by it, John 3.19, 20. Because they hate and fear the Law, they neglect the means of knowing it; nay, they pick quarrels with it, and endeavour all they can to perplex or darken, to evacuate or disparage it.
So that our ignorance is then wilful, when we are therefore ignorant because we neglect the means of knowledge, or industriously endeavour to be mistaken. And that because we are either too idle to learn, or too wicked to care for the knowledge of our Duty. The idleness and wickedness of our hearts is the first spring, and the neglect of means, and industrious perverting of the truth are the great productive instruments of our wilful ignorance. Which is therefore called voluntary and wilful, because the Principle and the Instruments, the motive and the means to it, are both under the power and choice of our own wills.
And these things making our ignorance wilful, viz. a wilful neglect of the means of knowledge, or a wilful perverting of those Laws which we are to know: we shall easily discern,
Secondly, What ignorance is unwilled and involuntary; namely, that which implies a freedome from, and an absence of both these; so that unto it there is required,
First, An honest heart.
Secondly, An honest industry.
First, In all involuntary ignorance, it is necessary that we have an honest heart. We have St Paul's word for it, that our receiving of the love of the truth is necessary to a saving belief, and understanding of it. They who believed not the truth, but believed lyes, fell into that miscarriage by this means, says he, because they received not the love of the truth, that they might be saved, 2 Thess. 2.10, 11, 12. And our Saviour has taught us, that an obedient heart is the surest step to a right understanding. If any man will, or is willing to do God's will, he shall know of the Doctrine which I preach, whether it be of God, John 7.17. The heart or will must in the first place be obedient, and unfeignedly desirous to know Gods will; not that it may question and dispute, but practise and obey it. For a failure here spoils all besides, because the Heart and Will is the Principle of all our actions, and if it be against obeying any Law, it will be also against understanding it, and so will be sure to make us neglect, and omit, more or less, the means of coming to the knowledge of it. To prevent therefore all wilful defects afterwards, care must be taken in the first place that our hearts be honest, and truly desirous to be shewn our Duty, be it what it will. They must entertain no Lusts which will prejudice them against Gods Laws, and make them willing, either to overlook, or to pervert them. But they must come with an entire obedience and resignation, being ready and desirous to hearken to whatsoever God shall say, and resolv'd to practise it whensoever they shall understand it. Of their sincerity in which last, besides their own sense and feeling, they cannot have a greater Argument, than their being careful to be found in the practice of so much as they know already, without which it is not to be expected that they should be perfecter in their practice by knowing more.
This Honesty and obedience of the Heart then is necessary in the first place to make our ignorance involuntary, because we should wilfully omit the means of knowledge, and become thereby wilfully ignorant if we wanted it.
But then as an effect of this Honesty of the heart, to make our ignorance involuntary and innocent, there is yet further required
Secondly, An honest Industry. For the knowledge of our Duty, as was observed, is not to be got without our own search, but we must inquire after it, and make use of the means of obtaining it, before we shall be possessed of it. We must read good Books, which will teach us Gods Will, but especially the Bible; we must be constant and careful to hear Sermons; attend diligently to the instructions of our spiritual Guides, whom God has set over us for that very purpose. We must submit our selves to be catechised by our Governours, taught by our Superiours, and admonished by our Equals; begging always a Blessing from God to set home upon our Souls all their instructions. And after all we must be careful without prejudice or partiality to think and meditate upon those things which we read or hear, that we may the better understand them, and that they may not suddenly slip from us, but we may remember and retain them.
All these are such means as God has appointed for the attainment of spiritual knowledge, and laid in our way to a right understanding of his Will. And they are such as he has placed in every mans power, for any of us to use who are so minded. So that if we are ignorant of our Duty through the want of them, we are ignorant, because we our selves would have it so. But if ever we expect that our ignorance should be judged involuntary, we must industriously use all those means of knowledge, which are under the power of our own wills, whereby we may prevent it.
And as for the measures of this industry, (viz.) what time is to be laid out upon it, and what pains are to be taken in it, that is so much as in every one, according to their several abilities and opportunities, would be interpreted an effect of an honestly obedient heart, and of an unfeigned desire to know our duty, by any honest man. For God has not given all men either the same abilities or opportunities for knowledge; and since he has not, he doth not expect the same measures from them. He doth not reap where he has not sown, but that which he exacts, is, that every man according to his opportunities, should use and improve that talent, be it more or less, which was intrusted with him, as we are taught in the Parable of the Talents, Mat. 25. And to name that once for all, we have this laid down by our Saviour as an universal maxime of Gods Government; unto whomsoever much is given, of them shall much be required. Which is the very same equitable proceeding that is daily in use among our selves. For to whom men have committed much, of him they will exact the more, Luk. 12.48.
If any man therefore is industrious after the knowledge of Gods will, according to the measure of those abilities and opportunities which God has given him; he is industrious according to that measure which God requires of him. All men have not the same leisure, for some are necessarily taken up by their place and way of life in much business, some in less; some have their time at their own disposal, some are subject to the ordering of others. And all have not the same abilities and opportunities, for some are able by study and reading to inform themselves, some have constant need of the help and instruction of others; some have most wise and understanding teachers, and may have their assistance when they will; others have men of meaner parts and attainments, and opportunity of hearing them more seldom. But now of all these, whose leisure and opportunities are thus different, God doth not in any wise exact the same measure: No, one shall be excused for what another shall be punished; but if every man endeavours according to his opportunities, he has done his Duty, and God has accepted him.
And in the proportioning of this, where there is first an honest heart, God is not hard to please. For he knows that, besides their Duty, men have much other business to mind, which his own constitution of Humane Nature has made necessary; and he allows of it. The endeavours which he exacts of us, are not the endeavours of Angels, but of men, who are soon wearied, and much distracted, having so many other things to employ us. But he accepts of such a measure of industry in the use of all the means of knowledge, as would be interpreted for an effect of an hearty desire to know his Laws, by any honest man. For where there is first an obedient heart, God will not be equalled, and much less out-done by the best of men in pity and kindness. Which is the argument from which our Saviour himself concludes that God will give the holy spirit at our prayers, because that men themselves, who are infinitely below him in goodness, will give good gifts to them that ask them, Luk. 11.13.
Let us therefore take care in the first place to secure our selves of an obedient heart, and to give such evidence of an honest industry, as any kind hearted honest man would accept of; and then we may have just reason to be confident, that although our endeavour is weak and imperfect, being much hindred, and often interrupted, yet shall it still be esteemed sufficient. For Christ himself, who is to judge of its sufficiency, is no stranger to our weaknesses, but, having felt them in himself, he is prone to pity and pardon them in us. He experimented the backwardness of our flesh, and the number of our distractions, and the tiredness of our powers, and the insinuations and strength of temptations. So that having such an High Priest to intercede for us at present, and to judge us at the last day, who is touched with a feeling of our infirmities, having been tempted himself in all points, even as we are: let us come boldly unto the throne of Grace, as the Apostle exhorts us, that we may obtain mercy for what we cannot master, as well as find grace in a seasonable time of need to conquer what he expects we should overcome, Hebr. 4.15, 16. And this mercifull connivance at our imperfections, and gracious acceptance of our weak endeavours, we may with the greater reason and assurance hope for; because Christ our Judge will be most candid and benign, in putting the best sense, and in interpreting most to our advantage all those our actions and endeavours, which shall then be brought before him. Whereof he has given us a clear instance, in that most favourable construction which he made of that Charity, that was shewn unto his Brethren by those on his right hand, Mat. 25. For although it was not expressed to him, but only to their fellow Christians for his sake; yet because their kindness reached him in the intention of their minds, and what they did to his servants for his sake, they would have done to himself much rather could they have met with an opportunity; he resented it as if it had been really shown to his own person. For when they say unto him, Lord, when saw we thee an hungred, and fed thee; or naked, and cloathed thee, &c. he answers, inasmuch as ye have done it to one of the least of these my brethren, I take the affection for the performance, and interpret it as if you had done it unto me, vers. 40.
When therefore the sufficiency of our endeavours fater the knowledge of our Duty, is come to be enquired into by our Lord and Saviour Jesus Christ; we may be assured that it will have a favourable tryal. It it to be censured by a candid, equitable, and benign judge, who will interpret it to our advantage as much, nay, more than any good natured honest man would. So that if our industry after the knowledge of Gods will be in such a measure, as a candid and benign man would judge to be a sufficient effect of an obedient heart, and of an honest purpose; Christ will judge it to be so too.
And where our Ignorance of any of Christs Laws is joyned with an honest heart, and remains after such an industry; we may take comfort to our selves, and be confident that it is involuntary and innocent. If we are desirous to know Gods Laws, and read good Books, frequent Sermons, hearken to any good instructions which we meet with, and that according to our opportunities, and in such measure as any good man would interpret to be an honest endeavour after the knowledge of our Duty if it were to himself: if after all this, I say, in some points we are still Ignorant, our Ignorance is involuntary, and shall not harm us; it is not chosen by us, and therefore it never will condemn us.
And thus we have seen what ignorances excuse our slips and transgressions which are committed under them; and when those Ignorances are themselves involuntary and innocent, so as that we may comfortably expect to be excused upon the account of them. And the summ of all that has been hitherto discoursed upon this subject is this. That as for the Laws themselves, all men must needs be ignorant of some of them for some time, and some men for all their lives, because they want either ability or opportunity to understand them. And as for their present actions being comprehended under them, that many men of all sorts and capacities, after that they have known the General Laws, will still be ignorant of it likewise. For as for the wise and learned, the small and meer gradual difference between good and evil in some instances, the allowed exceptions from the generality of others, the indirect force and obligation of a third sort, and the frequent clashing and enterfering, whether of Laws with Laws, or of Laws with their repugnant prejudices and opinions; will be sure to make them very often overlook it. And as for the rude and ignorant, that, besides all these causes of such ignorance which are common to them with learned men, the difficult and obscure nature of several Vices and Virtues themselves, which are plainly and expresly forbidden or injoyn'd, will be of force sufficient to make the generality of them in many instances not to understand it. And as for the pardon and excuse of our ignorance and unknown transgressions from all, or any of these causes; that it is involuntary and innocent so long as it is joyned with an honest heart, and remains after an honest industry; and begins then only to be our wilful sin, and an Article of our condemnation, when our Lusts or Vices introduce it, and we have a mind to it, and take no pains against it, or, what is the consummation and height of all, industriously labour and endeavour after it.
And this may suffice to have spoken of the first sort of want of Knowledge, which, as I said above, produces an uncondemning involuntariness, (viz.) Ignorance, when we commit sin, because we do not know the sinfulness of our present action, or the Law which we sin against.