Doct There is a difference between sinners, and it is a more danger- ous thing to sin against knowledge than out of ignorance.
SERMON UPON LJJKE XXIIT. 34, 27
1. Some sin wittingly and wilfully, as Cain, Sanl, Judas, &c., who against the apparent light of their consciences venture upon the foulest actions,
2. Others sin out of ignorance ; either they do not certainly know what they do to be sin, or do not expressly consider it. So Paul in persecut- ing the church of God : 1 Tim. i, 13, ' Who was before a persecutor, and a blasphemer, and injurious ; but I obtained mercy, because I did it ignorantly, in imbelief.'
3. Some sin knowingly indeed, but out of infirmity, either arising from some great fear of danger and present death, as Peter denied his master ; it is done with a troubled mind : these may be recovered to God, but with difficulty. Or else they are hurried to evil by the baits of the flesh, and pleasing temptations : James i. 12, ' Every man is tempted when he is drawn away of his own lust and enticed.' Now their case cannot easily be spoken to, for it needs much discussion. It may be by surprisal, and that for one act, and none of the grossest : Gal. vi, 1, ' Brethren, if a man be overtaken in a fault, ye that are spiritual restore such an one in the spirit of meekness.' The devil many times leaveth no time for deliberation, and^bringeth his tempting baits not to the fore-door of reason, but to the back-door of sensual appetite, which being in a rage, blindeth the mind. But if they sin with a strong will, their case is more dangerous ; especially if they live and lie in sin after many experiences of the evil of it, their condition is deplorable.
This foundation being laid, let us see how far ignorance excuseth from sin.
[1.] Whatever sin we commit, it is sin, and of itself deserveth dam- nation. Sin is not determined to be sin by its being voluntary or involuntary, but by its contrariety to the law of God : 1 John iii. 4, ' Sin is the transgression of the law.' Therefore the causal particle for in the text doth not show the reason of pardon, but the capable- ness of pardon. So Paul's ignorance was not the cause of God's mercy, for sin cannot be the cause of mercy, but only the occasion of it. The nature of sin is not determined by the voluntariness of it, but only the degree of it.
[2,] Ignorance is either antecedent, concomitant, or consequent,
(1.) Antecedent, going before the act, as in the generality of the Jews : Acts iii. 17, 'And now, brethren, I wot that through ignorance ye did it, as did also your rulers.' Out of ignorance and blind zeal they crucified him whom God did make both Lord and Christ.
(2.) Concomitant. A man hath knowledge, but useth it not for the present. It is one thing to sin with knowledge, and another thing to sin against knowledge ; he that hath knowledge, but for the present may be blinded by his lusts and carnal affections, sinneth not against knowledge directly, but collaterally only, as he that stealeth or com- mitteth adultery doth not this for sin's sake (for none can will evil as evil), but he only attendeth to the profit and pleasure that is in adultery and theft, but shutteth the eyes of his mind against the filthiness or injustice that is in it ; and therefore he is like a man that leapeth from an high place into the water, who first shutteth his eyes, and then casts himself into the flood or stream,
(3,) Consequent ignorance is after the sin or act of the will, either
28 SERMON UPON LUKE XXIII. 34.
from the depraved disposition of the will : John iii. 20, ' For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved;' or from the just judgment of God: John ix. 39, 'For judgment I am come into the world, that they which see not might see, and that they which see might be made blind.' God inflicts a judicial blindness on men that will not obey the truth.
[3.] Ignorance is either invincible or vincible.
(1.) Invincible ignorance is when there is not sufficient revelation, when it is a thing we should know, but God hath not brought light among us. Thus the heathens are punished for not glorifying God, whom they knew by the light of nature : Kom. i. 21, ' When they knew God, they glorified him not as God ; ' not because they believed not in Christ, for he was not revealed unto them ; but christians shall be punished for not obeying the gospel : 2 Thes. i. 8, ' In flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.'
(2.) Vincible ignorance is when there are plentiful means and great helps to overcome it ; then is our ignorance more culpable. This is seen when either ignorance is voluntary and pertinacious, or when there is gross negligence. When it is voluntary : 2 Peter iii. 5, ' For this they are willingly ignorant of.' That they may sin more freely and securely, they will not know what may disturb or trouble their sleep in sin : Job xxi. 14, ' Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways.' The psalmist says of them, Ps. xcv. 10, 'It is a people that do err in their hearts; they have not known my ways.' They err in their hearts as well as in their minds ; when they do not desire to know what they should know, this ignorance is voluntary. Or else it is bewrayed jjy gross negligence, when a man doeth a thing that, if he were not grossly negligent, he might know to be sin : Eph. iii. 15-17, ' See then that ye walk circumspectly, not as fools, but as wise ; redeeming the time, because the days are evil. Wherefore be ye not unwise, but under- standing what the will of the Lord is.' A christian is bound to use all holy means to know all things that belong to his duty, and must bestow much time and diligence upon it. If he is grossly ignorant, it is a sign he hath a mind to put a cheat upon his soul.