Forty-nine Sermons upon Colossians, Part 2 · Sermon 17
The SEVENTEENTH SERMON.
COL. CHAP. II. VER. III.
Verſ. III. In whom are hid all the treaſures of wiſdom and Knowledg.
IGnorance of the natures and qualities of the LORD JESUS, is the ſource of all the errors and hereſies which have exercis'd the Chriſtian Church from its beginning down to this day. 1 Cor. 2.9.And as S. Paul ſaid of the rulers of the Jews, that if they had known the true wiſdom, they would never have crucify'd the LORD of Glory: So may we ſay of the authors of all the falſe and pernicious Doctrines which men have luſted to introduce into Religion; that if they had duly known JESUS CHRIST, they would not have ever troubled the Church. I paſs by the ſcourges of the firſt ages, the impiety of the Arrians and the Dokites; the extravagancy of the Neſtorians and the Eutychians, together with the numberleſs branches of the one and the others; they all evidently ſprung from ignorance of the true being of our LORD JESUS CHRIST, and ſtrike directly at Him, ruining either His natures, by attributing to Him, the one a created and imperfect Divinity; the others an imaginary and phantaſtique Humanity; or His Perſon, ſome of them dividing, others confounding the natures which are united in it. From the ſame original its clear, have come thoſe abuſes and diſorders which had the vogue in the following ages, and which raiſing themſelves by little and little, from weak and obſcure beginnings have at laſt got a ſuperiority and ſuffocated the genuine ſimplicity and verity of the Goſpel. Hence proceeded that invocation of Saints, which is at this day practiſed throughout all the Roman Communion. Hence hath iſſued that ſecond ſacrifice which they call of the Altar, and wherein the heart of Religion is made to conſiſt. If men had rightly known the excellency of our LORD's mediation, and the effectual extent of His Croſs, they would never have addreſs'd them to any other Interceſſor, never have had recourſe to any other oblation. From the ſaid ignorance alſo as from a common ſpring of error, have flowed in among people, ſatisfactions and merits of condignity, and congruity, and indulgences, and the rules and odly various Diſciplines of Monks, and in ſumm all Superſtitions. If people had well known what an one JESUS CHRIST is, they would have been aſſuredly content with His Satisfaction, and with his infinite merit, and with that eternal indulgence which He hath purchas'd for all that believe, and with the perfection of His Goſpel. Hence again hath come the ſetting up of another Head in the militant Church, to be there as the Vicar and coadjutor of JESUS CHRIST. If this JESUS whom the Father hath given over all things for an Head to the Church, if the fulneſs of His power, and of His wiſdom, and His infinite love had been well known, never had this ſecond Monarchy been erected in His Kingdom. In fine, we may ſay to theſe, and to all others, that err in Religion, Joh. 4.10.as ſometime our LORD Himſelf ſaid to the Samaritan, If you knew the gift of GOD, and who this JESUS is, that ſpeaketh to you in His Scriptures you would ſeek all your Salvation in Him alone, and demand of none beſides. Him, any of the things that are neceſſary for the refreſhment and conſolation of your Souls. Judg, faithful Brethren, how much it concerneth us to know Him well, and to have Him ſtill before our eyes; Since this knowledg ſufficeth to ſecure us from error. Accordingly you ſee with what care the Apoſtle S. Paul repreſents Him to us, and with what affection he lays out before us all the marvels of this great and divine Subject. He deſcribed Him before to the Col…ſſians in a ſublime manner, and to faſten their hearts to Him alone, ſhewed them that in Him is found all fulneſs. But he contents not himſelf with this. He now informes them further in the Text which you have heard, that in Him are hid all the treaſures of wiſdom and knowledg. In theſe few words there is a great deal of ſenſe and truth▪ Therefore we will employ this whole exerciſe in the explaining of them to you if GOD permit; noting, in order all that ſhall ſeem to us neceſſary, both for the underſtanding of the Text, and for the inſtruction and edification of your Souls.
I know well that the relative word, whom, is in the Original indifferently, whom or which; and may be referred either to JESUS CHRIST, or to the Myſtery of GOD, whereof he ſpake juſt before; if referred to the latter, it is as if he had ſaid, that in this Myſtery are hidden all the treaſures of wiſdom; and I deny not but the words ſo conſtrued do make a veritable ſenſe; it being certain that our LORD's Goſpel here called, His myſtery, is an inexhauſtible treaſury of all ſaving wiſdom and knowledg. But it is not needful to come to this; and in my mind its more pertinent and more fluent to refer this word to the Name of CHRIST, which immediately preceded, and to account the Apoſtle's meaning is, that in JESUS CHRIST are hid theſe treaſures which he doth intend. Yet at the bottom as you ſhall ſee, the ſenſe is the ſame, which way ſoever of the two, you underſtand it. And for a right conceiving of it, we muſt firſt refute the expoſition which ſome do give of this Text, and then aſſert the true meaning. There are ſome that take theſe words as if Paul would ſay, that JESUS CHRIST knoweth all things, and hath ſo rich and ſo abundant a knowledg, that He is ignorant of nothing. It's a miſtaking of the Apoſtle's intention in this place. But that which they add is yet worſe. For from this ill interpretation they infer a falſe and a dangerous doctrine; concluding, from our Saviour's having all the treaſures of Knowledg, that the infinite wiſdom of His Divinity, was really transfuſed into His humane nature; and by conſequent all the other properties alſo of the Divine nature; as its omnipotency, its infiniteneſs, and its preſence in all places; ſince there is the ſame reaſon for all theſe attributes of GOD, and they are ſo in ſeparable that none can have one of them, without poſſeſſing of the reſt. See, I pray you, how fruitful error is, and how truly it was ſaid by one of the ancient Sages of the world, That one falſity and abſurdity being ſuppoſed, many others do neceſſarily follow upon it! For that which hath led, or to ſay better which hath drawn theſe authors into this long ſeries of errors, is nothing but a falſe opinion, which they have about the Sacrament of the Euchariſt. They incommodiouſly and unreaſonably ſuppoſe that the fleſh of JESUS CHRIST is really preſent in the bread: And this abſurdity hath engaged them by little and little in thoſe others that are ſo much worſe. For not being able to reliſh that Tranſubſtantion, which thoſe of Rome make uſe of to uphold this real preſence of our LORD's body, and deſervedly rejecting it, as full of abſurdities and contradictions; yet bent to retain their own bad preſuppoſition, they have had recourſe for the maintaining of it to another, well nigh as great an error, namely, that of Ubiquity, and do affirm that the body of JESUS CHRIST is every where preſent, and conſequently in the Euchariſtical ſignes; and to defend a thing ſo ſtrange and ſo contrary to ſenſe, to reaſon, and to Scripture, they have advanced this conceit, that the fleſh of CHRIST through its Perſonal union with the Divinity, hath really receiv'd all the properties thereof; that is, that the Son aſſuming it unto Himſelf hath rendred it omnipotent, immenſe and infinite; a thing which hath induced them to corrupt divers paſſages of the Word of GOD, that they might form out of them ſome prop for their error. It is not the place here to make a thorough refutation of their doctrine, nor to lament at large ſuch perſons their deſerting of the truth in this particular, who are illuminated with the beams thereof in others. Would to GOD we might bury a fault which hath cauſed ſo much ſcandal in Chriſtendom in eternal oblivion! I will only touch at the concernment of the Text in hand, and their abuſe of it, for the favouring of their opinion. I ſay then, that in this ratiocination of theirs. they commit two notable faults; the one, that they do not take the Apoſtle's meaning aright; and the other that they conclude wrong. And to begin at the latter of theſe, they conclude wrong; for from the being of an infinite ſcience and knowledg in JESUS CHRIST it doth not follow that the Soul of His humane nature underſtandeth, and knoweth all the things that God knoweth; as from the being of an eternal Divinity in JESUS CHRIST, it no way followeth that His fleſh is an eternal Divinity; or from His having created the World, that his Fleſh created it; like as (if at leaſt we may compare Humane things with Divine) from a man's having in him an immortal intellect, it follows not at all that his body is intelligent, or immortal. For as in Man there are two Subſtances, the Soul and the Body; which, though united in the ſame ſubject do nevertheleſs conſerve each of them their Properties apart; the Soul its ſpiritualneſs and inviſibility; the Body likewiſe its viſibility and palpableneſs; the one a capacity to underſtand and will, the other not; after the ſame manner, there are two natures in JESUS CHRIST, which though perſonally united, yet are not mingled or confuſed one with the other. But retain each of them their eſſential and original qualities; in ſuch ſort that the Divine nature abideth eternal, infinite, omnipotent and omniſcient; and the humane created in time; bounded in place, and endowed with a limited ſtrength, power, and ſcience. Now as when we ſay of man in general, that there is underſtanding and ſenſe in him; that he hath a viſible or inviſible eſſence; that he is mortal or immortal: each of theſe attributions ought to be underſtood, in reference to that part of his nature, to which it agreeth, and not be confuſedly applied to them both; So, if the Apoſtle had ſaid (as I grant, he truly might) that there is in JESUS CHRIST an infinite power or knowledg, it ſhould be referred to His Divinity, and not to His Humanity. For JESUS CHRIST being very GOD bleſſed for ever with the Father, who doubts but that in this regard, He is omnipotent and omniſcient? But thence it follows not that He is ſo in regard of His humane nature too. And for any to deduce it from that attribution is as impertinent reaſoning, as if, becauſe there is in JESUS CHRIST a fleſh conceived and born of the Bleſſed Virgin, and which was infirm and crucified; you would inferr, that therefore His Divinity was alſo born of the Holy Virgin, and that it too was faſtned to the Croſs. But though it ſhould be granted them, that all the treaſures of wiſdom and knowledg are hid in the humane ſoul of JESUS CHRIST, yet ſtill they would conclude wrong, to infer thence as they do, that the knowledg of His Soul is infinite, and the ſame with that of GOD. We confeſs that this bleſſed Soul having had the honour to be perſonally united with the Eternal Son of GOD, hath alſo thereupon been adorned with all the ſhining light of knowledg, and wiſdom, whereof its nature is capable; ſo as it may be ſaid in this reſpect that all the treaſures of them are hidden in it; and that the knowledg which it hath of things doth much ſurpaſs the knowledg of Men and Angels, both for its extent, and alſo for its clearneſs and firmneſs. Yet the nature of the ſubject wherein it properly reſideth, being finite, it ſelf is alſo neceſſarily finite; whereas the knowledg of the Father, and of His eternal Word, is infinite, even as the nature of the one, and the other is infinite. And it is to no purpoſe to reply, that by this accompt, the humane nature of JESUS CHRIST will have no advantage above the Saints; of whom it may be ſaid in this ſenſe, that all the treaſures of wiſdom are hidden in them, ſince GOD, who dwelleth in them hath an infinite knowledg and wiſdom. For this conſequence is evidently falſe. Firſt, by reaſon of the extream difference which is found between the graces communicated to the Saints, and the gifts of light and knowledg that are inſuſed into the Soul of our Saviour. Secondly, by reaſon of the infinite difference that is between their perſons; for though GOD do dwell in the Saints by His grace; yet no one of the Saints is GOD; whereas the Eternal Word ſo dwelleth in the humanity of JESUS CHRIST, that the ſame one who is man is alſo truly GOD; theſe two natures being ſo ſtrictly united, that they are but one only, and the ſame perſon: by means whereof, it may be rightly ſaid, that if the Word of the Father be almighty and eternal, as indeed it is, omnipotency and eternity, and infiniteneſs are in JESUS CHRIST; (for He is truly the Word of the Father) but it cannot be inferred, that S. Peter (for example) or S. Paul had in them an infinite power or wiſdom, becauſe GOD dwelled in them; for that GOD dwelt not perſonally in them, (that is, ſo as each of them was GOD) but only by the grace of His Spirit.
Finally, I add in the ſecond place, that all this diſpute is beſide the Apoſtle's ſcope, whoſe meaning they have miſapprehended. For his intention here is not to ſpeak of what JESUS CHRIST knoweth, What would this conduce to the end he hath propoſed to Himſelf, namely, the confirming of us in the Goſpel, and the fortifying of us againſt thoſe traditions, and ſpeculations, which falſe teachers would add to it, that we might reject them, and content our ſelves with this JESUS CHRIST, whom the Father preſenteth to us in His word? Who ſees not that the Knowledg which our LORD hath of things that He knoweth in Himſelf, is altogether extraneous to this purpoſe? For the thing in queſtion is, what we muſt know to ſerve GOD aright, and be ſaved in the ſequel. But JESUS CHRIST revealeth not unto us in the Goſpel all that He knoweth either as GOD, or as man. And ſo from His knowing all things, it followeth not that it is enough for us to embrace His Goſpel. For (will the falſe Teachers ſay) though He know all for His own part, yet He hath not diſcover'd in the Goſpel which His Apoſtles do preach unto us, all that is neceſſary for us to believe, or to practiſe. What then (you will ſay) is the true ſenſe of theſe words? Dear Brethren, it is not hard to diſcern if you afford ever ſo little attention to the thing. The Apoſtle conſiders the LORD JESUS here, not ſimply and abſolutely; but ſo as He is ſet forth and revealed to us in His Goſpel; as far as He is the ſubject of the Apoſtle's preaching, and the object of our faith. It's in this reſpect he ſaith, that all the treaſures of wiſdom and knowledg are hid in Him; thereby ſignifying, that this CHRIST, who is preſent to us in the Goſpel, is an object ſo rich, and ſo divine, as He containeth all the matter of wiſdom in Him; that all the verities, whereof it is compoſed are found fully and abundantly in Him; ſo as for the having of true wiſdom, there is no need of ſtudying any thing but CHRIST alone; we need but know Him, and ſhall be ignorant of nothing. As if I ſhould ſay, that the treaſures of wiſdom, or natural ſcience, are hid in the world; my meaning would be, not that the world knoweth the things and verities which appertain unto this ſcience, but that it doth contain them; that it is a theatre whereon they are expoſed to our view; and an object by the contemplation whereof we may acquire and learn them. And as if I ſhould ſay, that Man is the treaſury of all the knowledg of living Creatures; I ſhould underſtand thereby, not what man knoweth of them, but what he exhibiteth of it, being as an exact model and patern, of all that the nature of living Creatures comprehends; ſo as by careful ſtudying and meditating him, all that may be known of them may be drawn forth. In this very manner, the Apoſtle ſaying, that in Chriſt are hid all the treaſures of wiſdom and knowledg; doth ſhew us what is the knowledg, not that CHRIST hath in Himſelf, but which He can give to us; not what He knoweth, but what He maketh us to know; He being as it were an abyſs of wonders, wherein are found all the riches of that heavenly truth, in the knowledg whereof true wiſdom conſiſteth. From whence the inference he aims to make upon it doth clearly flow, namely, that we ought to ſhut our ear againſt any other doctrine, how plauſible, and probable ſoever it be. For ſince JESUS CHRIST is the Magazin, and the treaſury of all wiſdom, in whom is found all that we ought to know, not only for neceſſity, but even unto plenty; who ſeeth not but that it is an extream folly for men to turn themſelves another way, or trouble their heads about the ſtudy of any other object? And ſo this wiſdom, and this knowledg, of which the Apoſtle ſpeaks, is not that cogniſance which the LORD hath of the things He knoweth, either as GOD, or as Man; but it is that knowledg of Divine things which we have need of, for our attaining to Salvation, and in the having whereof, the true perfection of our nature doth conſiſt. And when he ſaith, that the treaſures of this wiſdom are hid in Him, his meaning is not, that theſe Divine things are known unto our LORD; (ſuch a conception would be frigid and impertinent,) but that they are all diſplayed, and ſet forth in Him; that they dwell in Him, that they are found there; that they are encloſed, and to be ſeen in Him, through the veil of the infirmity of His Croſs, which in a manner hideth and overſpreads them. This is, in my opinion, the true and genuine ſenſe of the Apoſtle's expreſſion.
Let us now examine each of the terms of it, which are all of them wondrous elegant and rich; and afterwards conſider the truth of them. Firſt, he calleth this wiſdom and knowledg which is in JESUS CHRIST, Treaſures, to intimate, both the Excellency, and the Abundance of them; the word Treaſure, importing both the one and the other. For, as you know we properly call ſuch a collection, a treaſure, as is of things not worthleſs, and of no value; as duſt or chaſſ; but precious and exquiſite; as gold and ſilver, and precious ſtones, and jewels. But beſides worth, this term ſignifieth abundance alſo. For you will not ſay, that that man hath a treaſure, who hath but two or three pieces of gold, or ſilver, or a diamond, or four or five Emeralds. To have a treaſure, is to have a great and a conſiderable maſs of rare and precious things. And hereby the Verities which JESUS CHRIST exhibits, and affords us the knowledg of, are diſtinguiſhed from thoſe which are found otherwhere. Perhaps a good number of knowledges will be found otherwhere, but they are unprofitable, and of no value. They do not make a treaſure. This worthy title appertaineth only to things rare and precious. But the Verities which JESUS CHRIST teacheth thoſe that ſtudy Him, are ſo many pearls of ineſtimable price; they are divine jewels, ſuch as neither the barbarous Sea coaſts, nor the Mines of the new World do yield; ſuch as neither the Heavens nor the Earth, nor any of the ſtore-houſes of Nature can furniſh us with. But abundance alſo is in the matter before us, as well as worth. I deny not, but that ſome of theſe precious Verities are hid in the world, and in man himſelf; and that by attention and meditation, they may be thence drawn out; as appears by what the Pagans had learned, who read no other book. I grant moreover, that the ancient Tabernacle of M…ſes afforded a yet greater ſtore; But what is all this, in compariſon of that abundance of them, which JESUS CHRIST preſenteth us? Certainly there's none but He (to ſay true) in whom this Divine treaſure is found. And for the fuller diſcovery of the unmeaſurable abundance of His inexhauſtible riches to us, the Apoſtle contents not himſelf with calling it a treaſure. He ſayes treaſures in the plural, ſo great and vaſt is the opulency of this Divine ſubject. Yea, he ſaith not ſimply treaſures, but all the treaſures; to ſhew us, that there is nothing fair, or exquiſite, or precious, but is found in Him.
Now S Paul ſubjoineth in the progreſs of His ſpeech what thoſe treaſures be, which are in CHRIST. The treaſures (ſaith he) of wiſdom and knowledg. Away ye covetous, who never hear ſpeak of treaſures, but do fancy thoſe of the world; which (to ſay the truth) are but piles of dung, heaps of clods of earth, a little otherwiſe formed and coloured than other parts of this vile and low element be. The jew… which the treaſury of JESUS CHRIST is full of, is of an infinitely more precious nature than the metals you adore; It is (ſaith the Apoſtle) wiſdom and knowledg. The term, wiſdom, is honourable among men; and though they are ignorant of the thing, nevertheleſs they reſpect the name of it; confeſſing that it properly agreeth only to ſuch knowledges as are at once both ſublime and uſeful, divine and ſalutiferous. Surely, to ſtick in this definition which themſelves give of it, it is clear, that not one of all the Sciences that they have learned in the world by the ſtrength of their own ſpirit, doth deſerve to be call'd wiſdom. For either they are low, and of things of ſmall elevation, as the skill of their trades, which have no employment but on the earth; or at leaſt they are vain, and unprofitable, as that which they tell us of the Heavens, and their motions; of nature, and its mutations; of numbers and figures, and the meaſuring of bodies. For what ſervice doth that ſcience do them, whereof they vaunt, with ſo much inſolence? Are they any whit the happier for it, or ought the more aſſured by it? Themſelves do vilifie it, when they are in a good mood, and confeſs, that all of it yields thoſe that excell moſt in it, but a very ſlender profit. Will you call an uſeleſs induſtry, Sapience; and count him a wiſe man that buſieth himſelf to no purpoſe? On the contrary, is it not the character of a fool, to amuſe himſelf in things of nought, and toil about that which affords him no benefit, as children that run after their ſhadow, and courſe butter-flies? What is the wiſdom then which is truly worthy of ſo glorious a name? Dear Brethren, it is evidently the knowledg of Verities neceſſary to our Salvation; thoſe Verities that can make us happy, and conſerve peace and conſolation in our Souls, and conduct us through the accidents of this life to the poſſeſſion of that ſupream felicity which all men naturally deſire. It's this kind of knowledg that the Apoſtle meaneth here. Its this which by way of excellence, he calleth wiſdom; as alone deſerving the name, while all other kinds of knowledg do lie far beneath it. As for Science, which he doth adjoin, I think we need not ſtrive to ſever it from Sapience; as if they muſt neceſſarily be two different things. I know well, there are they that ſubtilly diſtinguiſh them; ſome affirming, that Sapience is the knowledg of GOD, and of things divine. Science, the knowledg of Man, and of things humane. Others reſolving, that Sapience ſignifies the knowledg of things to be believed, and Science of things to be done. But not to diſſemble I much doubt, whether the Apoſtle ever thought upon theſe petty ſubtilities: For the word Science in the Original generally ſignifies all knowledg, and there is no reaſon to reſtrain it to the knowledg of things either humane or moral. I judg it therefore more accordant with the ſimplicity of theſe Divine Authors, to take the words, Sapience and Science, in well nigh the ſame ſenſe; and to ſay, that the latter was added, only to enlarge and enrich one and the ſame conception; as if the Apoſtle had ſaid, that there is neither Sapience nor Science, nor any true and Saving knowledg, but it is in our Lord JESUS CHRIST.
In fine, it muſt be obſerved, that he ſaith, Theſe treaſures are hid in CHRIST. This is a very apt proſecution of his metaphor. For treaſures are not expoſed to every one's view. They are lockt up in ſome cloſe cabinet; and many times thoſe that have them, hide them in remote places, or lay them under ground to keep off the eyes and hands of men from them. Foraſmuch as this is uſually done, the Apoſtle hath very gracefully uſed this word in the matter before him; and the more gracefully, for that ſomething ſemblable may be obſerv'd in the diſpenſation of JESUS CHRIST. Not that GOD hath any ſuch deſign as avaricious men have; or that He, fearing leſt people ſhould ſee and ſeize His treaſure, hath directly hid it from them, to prevent their ſharing it. Far be it from us to entertain a thought ſo injurious to the goodneſs and liberality of this Soveraign LORD, who ſent not His Son into the world, but to ſave the world; and delights in nothing more than in ſeeing us ſearch into His treaſuries, and enrich our ſelves with His good things. Who likewiſe hath clearly and magnificently laid forth in His CHRIST all His heavenly wealth; by reaſon whereof that Son of His is called the Sun of Righteouſneſs; that is, the moſt viſible, and moſt remarkable object in the Univerſe. He hath ſent His Servants every way to diſcover Him unto Mankind; and from the tops of the higheſt places to call all men to a participation of this treaſure of light. Now both His brightneſs, and their voice hath ſpread abroad ſo gloriouſly, that it may be juſtly ſaid, Light hath been in the world, Joh. 1.10.but the world perceived it not. Wherefore our Apoſtle ſaith elſwhere, That if his Goſpel be yet hid, it is hid to them that are loſt, 2 Cor. 4.3, 4.and whoſe underſtandings the GOD of this world hath blinded, (to wit, the unbelieving) that the light of the Goſpel of the glory of CHRIST might not ſhine into them. Where you ſee he attributes all the fault of worldlings not diſcerning the excellency of this treaſure to their own blindneſs, cauſed by the darknings and malice of Satan; and not to the obſcurity, or hiddenneſs of the treaſure it ſelf; which he gives a quite contrary name to, calling it light, yea, a glorious light, that is to ſay, great and ſparkling. Why then ſaith he, that the treaſures of wiſdom are hid in Him? whereas it ſeemeth, he ſhould ſay on the contrary, that they are manifeſted in Him? that they ſhine out, and appear clearly in Him? I anſwer, that the one and the other may be ſaid, in divers reſpects. For if you conſider the thing in its ſelf, the treaſures of wiſdom are manifeſted to us in JESUS CHRIST; and there is no purifyed Soul, but ſees them in Him, and acknowledgeth them immediately, when it views Him, as the Goſpel repreſents Him. But if you have reſpect to the eyes and perceptions of men, as they naturally are, even obſcured and corrupted by Sin; I confeſs, it's hard for them to diſcern in JESUS CHRIST the riches of wiſdom and knowledg which the Father hath put in Him; and that this proceeds in part from that veil of meanneſs and infirmity, wherewith He is as it were covered all over. And this makes S. Paul ſay elſwhere, that CHRIST crucified, whom He preached, was to the Jews a ſtumbling block, and to the Greeks fooliſhneſs; though to the faithful who were called, He was the Power and the Wiſdom of GOD. Therefore it being neceſſary for our Salvation, that He ſhould be born, and live poorly on earth, and there ſuffer in the end the death of the Croſs which ſurpaſſed all others for cruelty and ignominy; the Father who ſent Him in this form, cloath'd with this ſad and ſhameful mantle, that aſſrighteth men hath, both manifeſted and hidden His treaſures in Him. He hath manifeſted them in Him: ſince it is in Him, and by Him, that He exhibiteth to us whatſoever we ought to know for the attainment of Salvation: He hath hidden them in Hun; ſince He hath covered this treaſure with ſuch a veil, as by its poor and contemptible look, diſcourageth men, and makes them ſay, as Iſaiah prophecyed, He hath no form nor comelineſs in Him, and when we ſee Him there is no beauty that we ſhould deſire Him. But they which have their eyes purified by light from on high, do diſcern under this appearing ſimplicity and humility, all coeleſtial riches in their ſtatelieſt and moſt glorious form. This is the Apoſtle's meaning here, when he ſaith, that theſe treaſures are hid in CHRIST. He advertiſeth us, that we muſt not ſtop at that infirmity and emptineſs which appeareth at firſt ſight in Him; and diſguſteth vain, and earthly ſpirits; but look within, and contemplate the great wonders which GOD hath there manifeſted for our compleat inſtruction and conſolation.
Hitherto we have examin'd the words of this Text. It remaineth, that we now conſider the truth in it. We ſhall do it but ſummarily. For the proſecution of this rich ſubject in its whole extent, is above the ability of Man, or Angel, to be worthily performed; ſo great is the heighth and depth of it. But we will briefly touch its chief heads. Mans true wiſdom in his preſent ſtate is to know His miſery, with the means to eſcape; it and his felicity, with the way that he muſt take to attain it. As for our miſery, nature indeed hath given us ſome perception of it, there being ſcarce a man in the world who ſees not ſome depravation and irregularity in himſelf; and whoſe conſcience doth not reproach him with his faults and threaten the judgment of a ſupream juſtice. The Law hath taught us much more of it, repreſenting GOD unto us as armed with inexorable ſeverity againſt ſinners, and fulminating his curſe upon them. But beſide that theſe knowledges are weak, and are eaſily ſmothered in ſecurity, there is this ſorrow with them, that having ſhewed us our miſery, they do not inform us of the remedy; ſo as if they be neceſſary to draw us out of that folly, wherein the moſt are plunged, (who confidently ſleep amid the tempeſt, and preſume they are well, while they have a mortal impoſtume in their brain, or in their bowels) yet it cannot be ſaid, that they ſuffice to make us wiſe; ſeeing that for the juſt poſſeſſion of this title, a man muſt know not only his malady, but alſo the means to cure it. And yet though we knew it too, nevertheleſs this would not be ſufficient; becauſe, beſides deliverance from evil, we deſire alſo the fruition of good, yea the chief Good. But neither the light of nature, nor even the light of the Law does reveal to us, what this ſupream felicity is, which without diſtinct knowing it, we do deſire; ſo far are they from ſhewing us the way to it. But in JESUS CHRIST as propoſed to us in the Goſpel, theſe Verities that are neceſſary to render us wiſe, are found clearly and fully all of them. For as to our miſery, He declareth it exactly to us, not by ſome ſurd and inarticulate ſounds, as nature doth; nor by circuitions and eſſaies, as the Law did; but by the fulleſt and moſt moving way of information that ever was in the world; even crying aloud to us from that Croſs, to which our ſins had nailed Him. Behold ye ſons of men how horrid your crimes are, ſince that it was neceſſary for the waſhing them away, that I ſhould come down from the Heavens, & ſhed forth my blood. Behold, how great & irreparable your fall was, ſince there was none in heaven or earth, that could raiſe you up again but my ſelf. As much as the life of the Son of GOD is more precious than the life of all mankind; ſo much clearer is the proof which his death giveth us of the horror of ſin, than that which we might take from the death of all that ever ſinned; though we ſhould we ſee them ſtricken down together, and puniſhed by the avenging juſtice of GOD. But if this great Saviour do make us ſo feelingly perceive the horridneſs of our miſery, his end is only to make us the more ardently deſire and embrace the remedy, which he offereth us, fully prepared from that ſame Croſs to which he He was faſtned for us. I grant that the forbearance, and kindneſs of GOD, in his conduct of men, though ſinful, might give them ſome ſparkle of hope; and his promiſes under the old Covenant had highly confirm'd it betimes. But the Sword of his Juſtice dreadfully flaming in the hand of the Law, perplexed them not a little, and it was very difficult for them to accord His inflexible righteouſneſs, with the mercy that was neceſſary for them. JESUS CHRIST hath removed all theſe difficulties, and exhibiteth unto us, in his Croſs, the ſolution of all our doubts. Fear nothing, ſinner, I (ſaith he) have contented the Juſtice of God, and ſatisfied his Law. Boldly truſt his promiſes, and approach his Throne with full aſſurance. This blood, which hath opened to you the entrance thither, is not the blood of a beaſt, nor an earthly ranſome; it is the blood of GOD, a ranſome of infinite value, more than ſufficient to take away your ſins, how infinite ſoever the demerit of them be. But you will ſay, This is not yet enough for my conſolation. CHRIST, I confeſs, ſufficiently aſſureth me of the pardon of my ſins. What aſſurance doth he give me againſt ſo many enemies, the world, the evil Angels, fleſh and blood, in midſt of whom my way doth lye? But, Chriſtian, doth not the ſame Croſs, which hath merited your pardon, give you alſo clear and undoubted evidence of your ſafety, during the whole courſe of your life? For ſince you underſtand by it, that GOD hath delivered up his only Son to death for you, how can you fear, that he will with-hold any of the cares of his Providence from you? Yet this is not all. CHRIST JESUS, who ſheweth us theſe excellent and ſacred verities, in his death, as it were engraven in great Letters on his Croſs, holds up others before our eyes, of no leſs importance, in his Reſurrection. Believers, neither the pardon of your ſin, nor the aſſiſtance of GOD during your life, would be ſufficient for you; for as much as after all, death will ſwallow you up, as well as unbelievers. See then further in your JESUS, the truth that is neceſſary to compleat your conſolation. By committing his ſpirit, at the point of death, into the Father's hands, he teacheth you, that GOD will receive your ſoul when you depart out of the world: And by riſing again the third day after, he aſſureth you, that your bodies ſhall one day be rais'd out of the duſt: And aſcending into Heaven, he aſſureth you, that you ſhall be tranſported thither both ſoul and body, to live and reign there with him in eternal glory. As for the way, which you muſt take, to arrive at this high happineſs, his whole life, and his death, have clearly mark'd it out to you; and he ſtill ſhews it you from that lofty Throne whereon he is ſet. Tread in my ſteps (ſaith he) if you will be exalted to my glory. Follow the example of my innocence, and of my charity, if you deſire to have part in the Crown of my Kingdom. I have born injuries with calmneſs and patience; I have conſtantly obeyed my Father even unto my death on the Croſs, and you ſee the honour wherewith he hath crowned me: Imitate my obedience, and you ſhall receive my recompence.
This is the leſſon which the LORD JESUS giveth us; ſhewing us incomparably more clearly than either the frame or government of the World, or the Moſaical diſpenſation ever did, both the Juſtice of GOD, that we may dread him, and the Power and Wiſdom of God, that we may reverence him and his mercy, that we may love and ſerve him with all the ſtrength of our ſouls; ſerve him, I ſay, not with the ſacrifices of old Judaiſm, nor with the feeble and childiſh devotions of Superſtition; but with a pure and holy heart, with works worthy of him, with an ardent zeal, a ſincere charity, a conſtant integrity and honeſty, a profound patience and humility, an immovable hope and confidence: Theſe are the Verities which do conſtitute true Wiſdom; all of them, as you ſee, high and ſublime, but in like degree uſeful and ſalutiferous. Here is not queſtion of the nature of Elements, of Animals, of Plants, or of Meteors; nor of the motions of the Sun, or of the Moon, or of the other Planets; but of the Beeing, and the Counſels, and the Conduct of that Great and Moſt High God, who made and formed all thoſe things, and in compariſon of whom, Heaven and Earth are but a Mite of duſt. Queſtion is not of numbers and figures, which can neither diminiſh your mſeries, nor make your ſouls happy; but of your peace with GOD, of your conſolation in this life, and of your glory and immortality in the next. It's this which JESUS CHRIST teacheth us, that Divine crucified Perſon, who dyed and roſe again for us. Its this he ſhews us, repreſented in high and ſplendid colours through all the pieces of his Myſtery. However Nature and the Law might diſcover the brims and firſt lineaments of this Celeſtial Wiſdom, it's he alone who hath exhibited to us the whole body, and ſhewed us the entire frame and ſtructure of it. Conclude we then, that it is verily in him that all the treaſures of wiſdom and knowledg are hidden, as the Apoſtle ſaith.
Embrace we this Concluſion with firm belief; and upon it, bleſs we GOD, firſt, for that he hath vouchſafed to give his CHRIST unto Mankind; and particularly, for that he hath communicated him unto us, mercifully preſenting him to us both in his Word and in his Sacraments. Next, pray him to open our eyes more and more, that we may diſcern theſe rich and precious treaſures of wiſdom and knowledg which he hath hid in him. Let not the vileneſs of his Croſs, nor the veil of his Infirmity, nor the ſimplicity of his Goſpel, and theſe Sacraments wherein he is offer'd to us, offend us. This very thing, if we conſider it as we ought, makes up one principal part of the wonder; and that we may rightly know and value this treaſure, let us cleanſe our minds from the clay and mire of the earth; let us purifie our underſtandings, and rid them of the ſentiments and opinions of the world, which being faſtned to its own dung, doth prize nothing but the luſter of its falſe honours, and the vanity of its periſhing riches, and the delight of its unſeemly pleaſures. Let us once ſet free our ſouls from theſe fordid and ſervile paſſions; and acknowledg, as is clear, and viſible, and juſtified by experience, that it's an extream error and folly to ſeek one's happineſs in ſuch wretched things. Lift we up our eyes unto Wiſdom, and deſire the poſſeſſion, and embrace the ſtudy of it. It is the jewel and ornament of our nature; its whole dignity ſtands in it. Without it, man is little or nothing different from beaſts, nay in ſome ſort in worſe caſe than they; as ſinking beneath himſelf, and falling into utmoſt miſery. But give we good heed, leſt we take a ſhadow for ſubſtance, and a phantaſm for true wiſdom. Be not deceived. This wiſdom is only in CHRIST JESUS; All that pretended wiſdom which hath the acclamations and applauſes of people whether in the Courts, or in the Schools of the world, is but masked folly, a diſguiſed extravagance, and a painted error, which paſſeth by the principal and neceſſary part, and amuſeth its ſelf about that which is of no profit, nor any way provides for its own welfare; which is the true end of wiſdom. Seek it therefore in JESUS CHRIST alone. It is in him that you ſhall find the true ſubſtance of it. And as thoſe that have any treaſure are wont to viſit it often, and have their hearts always in the place where it is: ſo think you, night and day, upon this Divine Saviour, in whom are hid the treaſures of wiſdom and knowledg: Conſider him, pry into him, and diligently ſound him. He is an Abyſs of good things. Have your hand ever there, and draw thence by faith, ſtudy, and meditation, all that is neceſſary for you. Let your whole life be taken up in the continual handling of theſe Divine Jewels, in admiring the beauty, and uſing the brightneſs of them. Let it be all the paſſion of your ſouls, the matter of your joys, and the conſolation of your troubles. If you have not thoſe falſe good things which the world ſo much glorieth in, remember that you have the treaſures of Heaven, the portion of Angels, the wiſdom and knowledg of happineſs. Take heed that none bereave you of ſo rich a poſſeſſion. Shut your ear againſt the prattle and plauſible diſcourſings of Seducers. Conſerve this treaſure couragiouſly againſt their attempts: nor be content to have it only; communicate it to your neighbours: lay forth the wonders of it before their eyes, adorning all the parts of your life with it. Let the innocency, and ſanctity, and ſweetneſs, and humility of the LORD JESUS ſhine out in it. Let theſe be your Pearls, and your Jewels, and your Ornaments before men, which may conſtrain them to acknowledg that JESUS CHRIST dwells in the midſt of you, and to ſay, Of a truth this Nation is a wiſe and underſtanding people. Above all, inſtruct your Children in this knowledg. Leave them this wiſdom for an inheritance. Such a portion is enough to make them happy; whereas without this they cannot poſſibly be other than fools and wretches, though you ſhould leave them all the wealth of the Eaſt and Weſt.
Finally, ſince the Apoſtle aſſureth us, that all the treaſures of wiſdom are in JESUS CHRIST, let us content our ſelves with him alone, and centemn the vanity of thoſe who under any pretence whatſoever, would make paſs for wiſdom doctrines that are forreign, and without the ſphere of CHRIST. Let us not ſo much as give them the hearing. It's warrant enough for us to reject them, that they make up no part of the treaſure of JESUS CHRIST. I ſtand not to enquire, whether they be true or falſe, helpful or hurtful. It ſufficeth me, that whatever they be otherways, they are not in CHRIST. Nothing is to be received in Religion, but what comes out of this treaſury. GOD, who hath given it us in his abundant mercy, and who calleth us to partake alſo of it the LORD's day next, grant us to conſerve it pure and entire, to poſſeſs it with joy and reſpect in this world, and reap the full fruit of it in that which is to come. So be it.