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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B03556	The mischiefes and danger of the sin of ignorance, or, Ignorance arraigned, with the causes, kinds, and cure thereof. As also, the excellency, profit, and benefit of heavenly knowledge. / By W. Geering, minister of the word at Lymington, in the county of Southampton.	Gearing, William.	1659 (1659)	Wing G436A; ESTC R177550	110,322	239

our acquaintance with his face in this Life and our Heaven upon Earth And now Reader if thou art in an ignorant estate and one who art willing to be brought to the sense of thy ignorance and blindnesse and so to come to him who is the Light of the World Then say I to thee as Jehu to Jonadab Give me thy hand and thou and I shall quickly accord and thou shalt be a fit and welcome Reader to this poor Treatise and I hope I have written that which shall be both for thy satisfaction and comfort I have here laboured for such plainnesse as might best informe thy judgement and affect thy heart purposely avoyding that unnecessary artificialnesse which might make it like those Spiders webs to which one once compared Logick which are said to be much in workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in profit nothing My hearty desire is if the will of the Lord be so to do a double good with these my poor labours and therefore to write the same things which at first I Preached to my own Congregation it is not grievous I have here for the Common good changed my tongue Solet apertior esse sermo vivus quā scriptus Bernar. into a pen though a dead letter be of lesse effectuall perswasion than a lively voice The scope of this Treatise is to bring men out of darknesse into the true light and to shew them how to walke in the direction of that light That is the best knowledge which is of God the chiefest good a knowledge that suffereth least alteration in the hour of death but onely admitteth of a graduall change advancing to perfection All other knowledge then will vanish away this is the knowledge according to godlinesse whereunto I labour in this small Treatise to stirre thee up that knowing God in a saving way thou mayest live in him and walke in communion with him The knowledge of God in Christ is the pith and marrow of Christian Religion and Profession which whosoever wanteth he is but the shadow of a Christian though he abound with all other knowledge If this that I have now done shall be acceptable to the Church and People of God and be any thing though but Goates haire towards the Lords Sanctuary I shall rejoyce and give God the glory and the Reader may expect a Treatise from me on another Subject in some short time the Lord assisting me In the mean time if thou reape any benefit to thy soul by these my Labours let God have all the glory and me a share in thy prayers I shall conclude with that of Austin who having in his Books of Christian Doctrine propounded the Rule of Christian Faith yet notwithstanding thus concludeth To such as understand not what I write I answer they must not blame me if they conceive not these things as if I shewed them with my finger the Moon or a Starre which they would see being not very clear and if they have not eyes to see my finger much lesse a Starre they must not be offended at me if they see it not So they who reading these things cannot yet see the things which in the Scripture are darke and abscure let them cease to blame me and rather pray to the Lord to give them eye-sight for I may point with my finger but cannot give them eyes to see the things that I point to Now that the God of our Lord Jesus Christ Eph. 1.17 18. the Father of Glory may give unto you the spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being opened that you may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints I shall not cease to pray and rest Thine in the Lord. W. G. Errata IN Epist-Dedicat line 13. read there l. penult r. may page 13. l. 1. r. he p. 47. marg r. ut facundi p. 48. l. 1. dele 2. p. 49. l. 4. r. hearts p. 77. l 29. r. slight p. 80. marg r. Tit. p. 81. d. ● p. 91. l. 26. r. servants p. 98. l. 15. r. she p. 104. l 8 r. the. p. 106. l. 1. r. my l. 8. r. dye p. 111. l. 8. r. Hilkiah p. 115. l. 7. r. will be p. 127. l. 9. r. Lalius p. 151. l. 9. r. croffe l. 11. r. wickednesses p. 156. l. 6. r. knowing p. 172. marg r. Samuelis educatione p. 187. l. 26. r. sins Some few literals more there be but so obvious the Reader may passe them over without prejudice or correct them at his pleasure THE ARRAIGNMENT OF IGNORANCE From Hos 4.6 My people are destroyed for lack of Knowledge IN the three foregoing Chapters were typical Prophesies in this fourth and in the following Chapters are plain Oracles and predictions not covered with Types This Chapter is a sharp Sermon to the ten Tribes the beginning whereof consisteth 1 In a citation of them to Gods tribunal Hear ye the Word of the Lord ye children of Israel for the Lord hath a controversie with the inhabitants of the Land v. 1. as if he should say Seeing ye set at nought and lightly esteem all the admonitions of the Prophets I cite you by Gods appointment to his tribunal to hear the controversie which he hath with you and most of the inhabitants of the land 2. In an accusation of them for their sins he accuseth them for their sins against their Neighbour and against God 1. He chargeth them with their sins against their Neighbour which he sets down in two things want of Truth want of Mercy There is no truth nor mercy in the land ver 1. Righteousnesse is there understood for truth by a Synecdoche There is no truth that is there is no righteousnesse and justice in the land and by mercy is understood bountifulnesse and liberality to those that are in misery this also was not to be found in the land though there were many objects of mercy yet there were none that would put on bowels of mercy 2. He chargeth them with their sins against God and the first and leading sin is their Ignorance of God there is no knowledge of God in the Land in this sixth verse the Prophet aggravateth this sin of theirs shewing that ignorance is the cause of their destruction My people are destroyed for lack of knowledge In the words there are three things to be observed 1. The persons of whom the Lord speaks his own people not strangers but his people that were in covenant with him not of his elect people neither but of those that were his people in outward profession My people whether it be referred to God or to the Prophet some make a question but whether that affix meus be referred to God or to the Prophet an opposition is here and elswhere made to other people that were not Gods people and had not the Prophets for their Monitors This word my signifies propriety

knowledge 1 Cor. 8.1 Scientia inflat Knowledge puffeth up saith the Apostle men that know much are apt to know it too much and those that excell in knowledge are apt to swell with pride the best men are apt to be tainted with this infection Paul himself was subject to be exalted above measure through the abundance of Revelations 2 Cor. 12.7 take heed of pride of gifts learning wit knowledge for God hath not given us these things to the end that we should set them a Sun-shining or to make sale ware of them but that we may use them to his glory the finest cloth is soonest stained and the finest wits are most subject to pride for as wormes sooner ingender in tender wood then in knotty and as mothes breed sooner in fine cloth than in course flocks so pride and vain glory do sooner assault a man of excellent parts and great knowledge then one of meaner gifts therefore pride may be said to be indengred of the ashes of all vertues Ministers should in a speciall manner take heed of pride their calling is high their gifts are or should be great and they are apt to grow proud of them and the devill hath great reason to besti●re himself to puffe them up with their knowledge for he knoweth 1. If pride overthrow them they fall not alone but like blazing starres draw tailes after them 2. E●rore● magni sins mag●io in●●●●●● 〈…〉 Because it is a meanes to ingende● heresie and schistnes great erreurs doe ●●●er s●●ing up without great wits and many men who seek not truth but triumph will rather then not be singular not be sound O●nnes doctrinae impietatis de superbiae radice proveniunt August Man is lighter then vanity and made of the dust therefore a little wind will blow him high enough and though a man have never so much cause of abasement yet knowledge is apt to puffe and lift a man up more then the other will cast him down A man of great knowledge should not be like the Palm-tree whereof Pliny tells us Plin. 〈◊〉 〈…〉 1. ● cap. ●● that the more weight is laid upon it the higher it riseth but like to the Canes that are full of Sugar the fuller they are the lower they stoop much grace and knowledge should not make a man more high but more humble yet notwithstanding there is a spirituall glorying in the knowledge of God that is lawfull a spirituall heart hath a spirituall glorying in the knowledge of the Lord bred in him by the Spirit of God 〈◊〉 ● ●3 ●● of this the Prophet Jeremy speaks Let not the wise man glory in his wisdome let not the ●●rong man glory in his strength let 〈◊〉 the rich man glory in his riches but let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord. When a man knoweth the Lord to be his God and portion and himself to be the Lords then may he glory in this excellent knowledge all other glorying is but vain Augustine writing upon the fourth Petition of the Lords Prayer August in Orat. Dominic tells us that the greatest Emperour in the world is a very begger in regard of God and we know that beggers must be no braggers wee are but Stewards and Stewards must not be stately we must not say of knowledge and the rest of our talents as the Atheists of their tongues Psal 12.4 that they be our own and that wee will use them or rather abuse them as we list what ever any body saith to the contrary this is a false plea and a flat Non-sequitur for we are but entrusted with them and must one day bee accountable for them wee must not therefore use them at our owne pleasure but according to our Masters appointment 3. Is thy spirit the candle of the Lord dost thou know God and his wayes then take heed of apostasy and back-sliding It is better not to have known the way of righteousnesse then after they have knowne to depart from the holy Commandement given unto them 2 Pet. 2.21 See that thy goodnesse be not as a morning cloud or early dew that soon passeth away It is not enough for a souldier to have skill to use his weapons and to make a faire flourish and gallant bravado and then runne away but he must double and treble his activity till he hath foiled his foe and possessed himselfe of the field It is not enough for a Saylour to be expert in the Art of Navigation to weigh his Anchors hoyse up his Sayles and go gallantly out but his skill appeares most in coming safe home againe So it is not enough to have some knowledge of Christ and to come to him Matth. 4.28 But we must abide in him John 8.31 and his word must abide in us then we shall be his disciples indeed In a word we must work till night in Gods Vineyard if we will have our penny for that 's not paid in the Morning but at Even Matth. 20.8 He that endureth to the end shall be saved Matth. 24.13 we must be faithfull to the death if we will have the Crowne of life Revel 2.10 Some enlightened persons are very forward professours at first Psal 70.57 but tire at last like the Asses of Armenia that go apace in the morning but grow dull before noon recoyling like a bad piece or deceitfull bow or like the foolish Galathians Ga● 3.3 beginning in the spirit and ending in the flesh It must not be with knowing Christians in the profession and practice of Religion as it was wont to be in the Jewes banquets to set forth their best wine first as our Saviour tells us John 2.10 whosoever are thus are no better then hypocrites and their motion forced and violent for that is still swift at first and slow at last A good Christian is best at last like the Church of Thyatira to whose commendation our Saviour Christ saith that he knew her works that they were moe at the last then at the first whosoever is not ever good and best at last was never truly good They that have been once enlightened and have tasted of the gifts of Gods Spirit H●b 1.5 6. of they once fall away it is impossible or very difficult for them to be renewed againe by ●●pe●tance FINIS

and blindnesse before our effectual calling and conversion and by day our estate of illumination and grace after our conversion Let us therefore saith the Apostle cast off the workes of darknesse Sin may be called workes of darkenesse 1. Because for the most part they proceed from the ignorance of Gods will not revealed to such as are yet unconverted Thus Paul saith That the Gentiles walked in the vanities of their minde having their understandings darkened Eph. 4.18 being alienated from the life of God through the ignorance that was in them and did men know the dangers that follow sinners they would be more wary of their wayes yea doubtlesse we may say when we see men run headlong into fin that either they see not what they do which is pitiful or else that they wilfully winke and will not see which is much more perilous 2. Sins may be called workes of darknesse because they be for the most part done in the darke and the doers of them still delight to be in the dark and are ashamed that their doings should be brought to light for what Job saith of one sinner Job 24.15 saying The eye of the Adulterer waiteth for the twilight saying No eye shall see me and disguiseth his face Our Saviour affirmeth to be true of all sin and every sinner saying Joh. 3.20 that every one that doth evil hateth the light neither cometh to the light least his deeds should be reproved or 3. Because they are evermore suggested to us either by Satan himself the Mint-master of all mischief the Prince of darknesse or by some of his wicked instruments that be Amici Curiae Proctours Factours and sollicitours of that black Prince in his Court of darknesse 4. Because they carry those that live and die in them into Hell the place of utter darknesse Let us then that are enlightned with the true light cast off the workes of darknesse and put on the armour of light that is have our conversation suitable to our profession The Gospel is the day Christ is the light Luther in Rom. Faith is the eye which apprehendeth this light therefore seeing the day is come and the light shineth let us walk as in the day and in the light the eye of faith and the foot of obedience which two concurring make an holy life are called armour of light they be called armour because thereby we may defend our selves from the fiery darts of the devil Eph. 6.16 and they be called armour of light for three causes 1. Because they proceed from the Father of lights James 1.17 2. Because they make them that wear this armour shine like lights in the midst of a crooked and perverse generation Phil. 2.15 3. Because like true bred Eagles they abide the light and need neither care nor fear who looks upon them as our Saviour telleth us He that doth the truth Joh. 3.21 cometh to the light that his deeds may be made manifest that they are wrought in God viz. according to his will revealed in his Word 1. Get in a lightsome principle therefore into your hearts look that the light that is in you be not darknesse do not act by mens courses and by precedents from others but get a principle of light within to guide thee in all thy actions 2. Let all thy aimes also be full of light labour in all your actions to approve your selves to God and above all things aim at his glory To have low ignoble and base endes is not to act as a childe of light but to have high glorious and supernaturall endes and aimes to confide in his word to trust in his mercy to rest upon his grace to stay upon his power and faithfulnesse to adhere to his promises to sanctifie the Lord in your hearts to glorifie his Name to praise him for his goodnesse to be zealous for his glory to walke in the light of his countenance and to have communion with him in all holy ordinances these are the ends that become the children of light 3. See that thou walke by a lightsome rule let the Word of God be your rule let the Word be a lampe Psal 119.105 or candle to your feet and a light unto your paths all our deviations and aberrations from the light of this bright-shining candle are dark steps or steps into darknesse when men walke by a lightsome rule their actions are full of light Let us then walke decently as in the day abhorring all workes of darknesse you know discreet men in the night are carelesse of their attire not regarding what colour or stuff or fashion it be so it keep them warm because they know that the darknesse covereth both it and them but in the day time when they mean to go abroad or admit any body to see or speake with them they will be ashamed unlesse they be in some good fashion like men of their place and ranke and therefore will have their apparel beseeming men of their qualities and conditions So let knowing Christians walke as becometh Saints and avoid whatsoever is of evill report Let your light so shine before men Math. 5.16 that they may see your good workes and glorifie your heavenly Father saith our blessed Saviour Vse 4 Let me adde a use of caution 1. Art thou a man enlightned with the knowledge of God take heed how thou sinnest against the light of knowledge which God hath set up in thee to direct thee Oh the great wickednesse that is in mens hearts in these dayes the light now shineth more gloriously than it did heretofore the word is more common more frequently and powerfully taught more and better helpes to the attainment of knowledge than were in former Ages may not we demand with the Apostle Have they not heard Rom. 10.18 19. Did not Israel know Men are not ignorant or may not be ignorant what duty they owe to Gods Sabbaths what reverence to his Name what respect to his word and yet men prophane the Lords day despise their teachers contemne the Word Quo major est revetatio eo magis est cognitio quo magis c gnitio peccatum quo magis peccaum eo magis judictum Bernard and sinne against cleare light and act as if they were ignorant in the mystery of Christ and to seek in duties appertaining to God and their neighbour The sinne of such men shall be more heinous then many others whom God hath not given to know so much as he hath to them Make conscience thereof committing sinnes against conscience and of thwarting those holy rules which the Spirit of God by the preaching of his Word hath written in thy heart this makes the wayes of God to be evil spoken of and the seeking after knowledge to be condemned as the cause of all licentiousnesse when men bring scandal upon Religion by walking contrary to what they know 2. Art thou a knowing man take heed of being proud of thy