Ignorance is No Exchuse

Heb. 5:2 Who can have compassion on the ignorant.
Not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offences he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the aggravation is at the highest, to moderate one's passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner.
Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from G-d they have become exceedingly weak; ignorance itself is no excuse, when the means of strength and succor are always at hand.
As he is also a transgressor of the commands of G-d, and unable to observe the Law in its spirituality: this must teach him to have a fellow feeling for others. When for a time they had heard the Message for many years, and had professed to be Believers for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others. But they have need that one teaches them for a second time the certain elements of the doctrines of the Messiah, or oracles of G-d.
They had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the
G-d’s Word, and consequently forgotten all they had learned.
What kind of a student do you choice to be?
1. Milk is a metaphor that express the first principles of religion and science (refers to the doctrines of the Law, which were the instructions given on how to conduct your life); and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. He that uses milk-rests in the ceremonies and observances of the Law, is unskillful in the doctrine of justification; for this requires faith in the sacrificial death of the promised Messiah.
These are people that got saved but went no further.
2. The tattler stays in-between, crawling around undecided if he wants to grow up or not and take responsibility for his life and actions.
These people become lukewarm and in danger of backsliding.
3. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving and teaching.
The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of the Messiah dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with the Messiah in the throne of His glory. This is the strong food which the genuine Believer understands, receives, digests, and by which he grows.
Who, by constant hearing, believing, praying, and obedience, use all the graces of G-d's Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of the Father our L-rd.
How far one grows depends on their choice to have ears to hear and receive instruction.
Heb. 5:14 But strong meat belonged to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
The deeper mysteries of religion belong to those that are of a higher class in the school of Scholars, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Searching into the deep things of G-d; and of receiving and digesting the more sublime truths religion, their spiritual senses, the internal senses of the understanding and judgment, signified by external ones; as by seeing the Spirit; hearing the voice of the Father; savoring or smelling a sweet odor in the things of G-d, and the Messiah; tasting that the L-rd is gracious; feeling and handling the word of life, as these are held forth in the everlasting Gospel: and these being exercised on their proper object, by use, an habit is contracted; and such are qualified for discerning, as between moral good and evil, and the worse and better state of the Believers, and between Law and Gospel, so between the doctrines of G-d, and the doctrines of men; who find they differ: the doctrines of G-d such experienced persons find to be good, wholesome, nourishing, and salutary; and the doctrines of men to be evil, to eat, as does a canker, and to be destructive, poisonous, and damnable; and the discernment they make, and the judgment they form, are not according to the dictates of carnal reason, but according to the Scriptures of truth, and their own experience.
Having their senses exercised signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: all objects of light; difference of sounds; of tastes or savors; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities.
There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them.
There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to G-d, between what is helpful and what is hurtful to our own souls.
So these employ and improve all their G-d given powers, and in using grace and get more mercy; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under G-d, on this exercise-on the proper use which they make of the grace already given them by G-d. Can any reader be so dull as not to understand this?
These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection.
1 Cor. 2:6 Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;
Rev. 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.