Obs. IV. Our ignorance is both our calamity, our sin, and an oc- casion of many sins unto us.
Having declared that the high priest was first to offer sacrifices for the sins of men, and then that he was to be compassionate to- wards them, both in their sins and sorrows, the first instance which the apostle gives of those who are concerned herein is of “them that are ignorant.” They stand in need both of sacrifice and com- passion. And ignorance in spiritual things is twofold:—1. Original, subjective, and universal. This is that whereby men have “ their understandings darkened,” and are “alienated from the life of God,” Eph. iv. 18; the ignorance that is in men unregenerate, not say- ingly enlightened, consisting in the want or defect of a principle of
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466 AN EXPOSITION OF THE [CHAP. Vv.
heavenly or spiritual light in their minds; which I have elsewhere at large described. But it is not this sort of persons nor this sort of ignorance which is here intended. 2. There is an ignorance which is objective and partial, when the light and knowledge that is in us is but weak and infirm, extending itself unto some objects, and affecting the mind with darkness and disorder in the apprehen- sion of them also. And this also may be considered two ways:— (1.) Absolutely; and so the best, and the most wise, and the most knowing are ignorant, and to be esteemed among them that are so; for the best “know but in part, and prophesy but in part,” and “see darkly, as in a glass,” 1 Cor. xiii. 9,12. Yea, “ how little a portion is it that we know of God!” We “cannot by searching find out the Almighty to perfection;” “such knowledge is too won- derful for us.” Yea, we “know nothing perfectly,” neither con- cerning God nor ourselves. If we know him so as to believe him, fear him, and obey him, it is all that is promised us in this life, all that we can attain unto. Wherefore let the best of us,—[1.] Take care that we be not puffed up, or fall into any vain elation of mind upon the conceit of our knowledge. Alas! how many things are there to be seen, to be known in God, that we know nothing of; and nothing do we know as we ought or as it shall be known. [2.] Endeavour, in the constant use of all means, to grow in the knowledge of God and our Lord and Saviour Jesus Christ. The more we learn here, the more we shall see there is to be learned. [3.] Long for the time, or rather that eternity, wherein all these shades shall flee away, all darkness be removed from our minds, all veils and clouds taken away from about the divine being and glory; when “we shall see him as he is,” with “open face,” and “know even as we are known:” which is the eternal life and blessedness of our souls. [4.] Know that on the account of the ignorance that is yet in the best, yea, that was in the most holy saint that ever was on the earth, they all stand in need of the compassion of our high priest, to bear with them, pity and relieve them. (2.) This second sort of ignorance may be considered comparatively. So among believers some are more chargeable with this evil than others, and are more obnoxious unto trouble from it. And these we may distinguish into four sorts:—[1.] Such as are young and tender, either in years or in the work of grace upon their souls. These the apostle calls “babes,” and “children,” that have need to be nourished with milk, and not to have their minds overcharged with things too high and hard for them. And concerning this sort many things are spoken graciously and tenderly in the Scripture. [2.] Such as, through the weakness of their natural capacities, are slow in learning, and are never able to attain unto any great measure of sound know- ledge and judgment; although we often see many notable natural
VER. 2.] EPISTLE TO THE HEBREWS, 467
defects in the minds of them that are sincere to be abundantly compensated by the “light of the knowledge of the glory of God in the face of Jesus Christ” shining plentifully upon them and in them. [8.] Such as are so disposed of by the providence of God, in their outward concerns in this world, as that they enjoy not the means of knowledge and growth therein, at least in so full and effectual a manner as others do. Hereby are they kept low in their light and spiritual apprehensions of things, and are thereby obnoxious to ma- nifold errors and mistakes. And of these, partly through the blind- ness of them who in many places take upon themselves to be the only teachers and guides of the disciples of Christ, partly through some sloth of their own in not providing as they ought for their own edification, there is a great number in the world. [4.] Such as by reason of some corrupt affections, spiritual sloth, and worldly oceasions, perpetually diverting their minds, are dull and slow in learning the mysteries of the gospel, and thrive but little in light or knowledge under an enjoyment of the most effectual means of them. These our apostle complains of, and reproves in particular, verses 11-13. And this sort of comparative ignorance is attended with the greatest guilt of any; the reasons whereof are obvious. But yet unto all these sorts doth our high priest extend his compassion, and they are all of them here intended. And he is compassion- ate toward us under our ignorance,—1l. As it is our calamity or trouble; for so it is, and as such he pities us in it and under it. Who is not sensible of the inconveniencies and perplexities that he is continually cast into by the remainders of darkness and ignorance in him? who is not sensible how much his love and his obedience are weakened by them? who doth not pant after fuller discoveries and more clear and stable conceptions of the glorious mystery of God in Christ? Yea, there is nothing on the account whereof believers do more groan for deliverance from their present state, than that they may be freed from all remainders of darkness and ignorance, and so be brought into a clear and intimate acquaintance with the in- created glories of God, and all the holy emanations of light and truth from them. Herein, then, our merciful high priest exerciseth compassion towards us, and leads us on, if we are not slothfully wanting unto ourselves, with fresh discoveries of divine light and truth; which, although they are not absolutely satisfactory to the soul, nor do utterly take away its thirst after the all-fulness of the eternal Fountain of them, yet do they hold our souls in life, and _ give a constant increase unto our light towards the perfect day, 2. That this ignorance also is our sin, as being our gradual falling short of the knowledge of the glory of God required in us, and the occasion of manifold failings and sins in our course,—most of our wanderings being from some kind of defeet in the conducting light