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THE FULNESS THAT IS IN CHRIST
“WISDOM,” we are told, “is the principal thing; and therefore we should get wisdom.” In all civilized countries, wisdom has been held in the highest repute: and institutions have been set on foot for the cultivation of it. How highly it was esteemed amongst our ancestors, we may judge from the provision which they made for the education of youth in all succeeding ages. Not that the establishments in this seat of learning were intended merely to reward those who distinguished themselves by early attainments: they were designed to give them also an opportunity of bestowing an undivided attention to literature and science throughout the remainder of their days: and if they be not improved for this end, the fault is not in the institutions themselves, but in those who have been admitted into them. We can have seen but little of the world, if we have not noticed the superiority which a cultivated mind possesses over one that is rude and uninstructed. And though it must be granted, that human learning will not change and sanctify the heart, yet we assert, that it will give a very great advantage for the understanding and explaining of the Holy Scriptures.
We say not that God could not, or did not, make use of weak and unlettered men for the diffusion of his Gospel: but, as he selected Moses, a man “learned in all the wisdom of the Egyptians,” for the instruction and government of the Jewish Church, so he selected Paul, who had “been brought up at the feet of Gamaliel,” to be his messenger of grace to the Gentile world: and, if he was pleased so to adapt the instrument to the work in that age of miracles, much more is such a qualification desirable for his chosen servants, now that miracles have ceased. We must not however forget, that the Scriptures are the fountain of true wisdom. We should ever bear in mind, that the heathen sages, though wiser than their contemporaries, were deplorably ignorant in comparison of those who live under the Christian dispensation: and even the light which some of the most learned amongst them possessed, was most probably obtained, either immediately or remotely, from the inspired volume. There, and there alone, is true wisdom to be found; and therein are contained “all the treasures of wisdom and knowledge.”
To open and unfold these to you, is an employment worthy of the occasion on which we are assembled [Note: Preached as a Commemoration Sermon in King’s College Chapel, Cambridge.].
St. Paul in my text is expressing his ardent desire in behalf of the Christians at Colosse, whom he had never seen, that they might be fully instructed in the great mystery of the Gospel of Christ, “in whom, he observes, are hid all the treasures of wisdom and knowledge;” but, in the margin, the word mystery is considered as the antecedent; and the translation is, “wherein;” i. e. “in which mystery are contained all the treasures of wisdom and knowledge;” and this we consider as the better rendering, though the sense will amount to nearly the same either way.
In illustration of these words we shall,
I. Open to you these treasures of wisdom and knowledge—
II. Commend them to your diligent pursuit—
1. We are to open to you these treasures of wisdom and knowledge—
But “who is sufficient for such” an undertaking? Who can enter on such a task, without a fear, not only that he shall betray his own ignorance, and disappoint your expectations, but that he may even expose the Gospel itself to contempt? Indeed, if I were capable of doing justice to my subject, such is the impatience of modern auditories, that I could not have time to do more than merely open to you the casket, and give you a superficial view of its contents: but feeling how incompetent I am to unfold all the hidden mysteries of the Gospel, I must entreat you to make up for my deficiencies by your candour; and to be contented with treasuring up for your benefit what you do hear, when you cannot be gratified with all that you would wish to hear.
There are three points to which I will call your attention; and which may give you some little idea, that the subject, however unworthily handled by me, is at least deserving of the deepest investigation. The points I refer to are at all events such as the most enlightened heathens had no idea of; namely, The real state of man—The eternal counsels of God concerning him—and the stupendous effects produced by those counsels. Let these things be for a while considered by us.
The real state of man was altogether unknown to the heathen world. That he was a weak, guilty, and polluted creature, they knew; but how weak, how guilty, how polluted, they had no conception; much less did they know how he was brought into such a state. It is from the inspired volume alone that we learn the perfection of his original nature, and the loss of that perfection through the fall of his first parents. From thence alone do we learn that obvious truth, that we “cannot bring a clean thing out of an unclean.” Behold then, at the very onset, what a stupendous mystery is here! that we died in Adam! that “those who have never sinned after the similitude of his transgression,” are yet partakers both of his guilt and corruption! that we are “born in iniquity, and conceived in sin,” and are “by nature children of wrath!”
To this I beg your particular attention, because it is the very foundation of all spiritual knowledge; it is the very threshold, by stumbling at which, multitudes are kept from ever entering into the deep recesses of the Gospel. You cannot but know, that men in general, and even learned divines, endeavour to soften down the Scripture declarations of man’s guilt and misery: some deny that we are fallen at all; and assert that we come into the world as pure as Adam did from his Creator’s hands. Others allow that we are fallen, but deny that we are involved in the guilt of our first parents, or that the corruption which we inherit from them is any thing more than what we have an innate power to subdue. They think that the descriptions given of us in the inspired volume are not to be taken in a literal sense; and that to say that we are “dead in trespasses and sins,” is only a metaphor, importing that we are not quite so much alive to God and holiness as we ought to be.
And now mark how entirely such sentiments obstruct the way to true wisdom and knowledge: man being in so good a state, there was no occasion for the counsels of the Most High to suggest a method of deliverance from it: a way of deliverance was obvious enough: there was no necessity for God himself to become incarnate, and to expiate the sins of men by his own blood; (man might be saved without any such sacrifice:) there was no need that the third person in the ever-blessed Trinity should undertake to dwell in the hearts of men, to enlighten their minds, to draw them unto Christ, to renew their nature, and to make them meet for heaven; (man of himself, by the aid of his own reason and resolution, was sufficient for these things:) the obligations conferred upon us by this work of redemption are not such as to call for all the powers of our souls to be consecrated to God in the way of holy obedience; (such a life is needless, enthusiastic, and absurd:) in a word, there is no great cause for alarm to any of us; for we are all in the way to heaven; and when we get there, shall have no great wonders to celebrate, but only to thank God for that which he could not justly or consistently have withheld. Yes, brethren, this it is which obstructs the entrance of light into the souls of men: this it is which makes every one suppose that he understands the Gospel well enough: this it is that leads men to deride all idea of mystery, and to reduce the Gospel to a system of heathen ethics. This view of our state by nature supersedes all occasion for the Gospel; every part of which supposes man to be a guilty, polluted, helpless creature; so guilty, that he deserves the everlasting wrath of God; so polluted, that he must be made an entire new creature before he can have any enjoyment of God, either now or in the eternal world [Note: Joh_3:3.]; and so weak, that he cannot of himself either do a good act, or think a good thought [Note: Joh_15:5. 2Co_3:5. Php_2:13.]: and I do not hesitate to affirm, that the very first step towards true wisdom and knowledge is, to renounce all idea of our being “rich and increased in goods, and in need of nothing;” and to confess, from our inmost souls, that we are “wretched and miserable, and poor, and blind, and naked.”
Next, let us contemplate the counsels of the Most High respecting man. From all eternity, God foresaw the state to which the human race would be reduced, and concerted with his only dear Son how to effect their recovery. The Father proposed to his Son to become our Surety and Substitute; to assume our nature; to bear our sins; to expiate our guilt; to fulfil the law which we had broken, and to satisfy the justice which we had offended; and thus to restore us to happiness, without dishonouring God as the Moral Governor of the universe. The Son accepts the proposal, and undertakes to accomplish the redemption of a ruined world [Note: Isa_49:6; Isa_53:4-5; Isa_53:10-11.]: and the Holy Spirit also undertakes to impart to the souls of the redeemed all that the Lord Jesus should purchase for them [Note: See the account given us of this in Psa_40:6-8. “Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me; I delight to do thy will, O my God; yea, thy law is within my heart.”]. To these counsels the Apostle also constantly refers, as the true source of our redemption: “We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world, unto our glory [Note: 1Co_2:7.]:” and he declares that the manifestation of them to the world under the Christian dispensation was eminently committed to him, and was to be a source of knowledge, not to men only, but to the angels themselves: “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see, what is the fellowship of this mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that now unto the principalities and powers might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord [Note: Eph_3:8-11. See also Col_1:26-27.].”
Behold then here what treasures of wisdom and knowledge are unfolded to us! We see the veil torn away from before our eyes, and the Sacred Three sitting, as it were, in council, to provide for man’s recovery, myriads of ages before his fall: we behold the Father proposing to lay our iniquities on his only-begotten Son; his Son accepting the office of our Substitute; and the Holy Spirit engaging to render those mysterious plans effectual for the salvation of man! Can we see nothing wonderful in all this? Does not this “love surpass all knowledge,” and all conception? Is there not in it “a length, and breadth, and depth, and height” that can never be explored? Yes; and hence St. Paul speaks of “riches of glory” as contained in this mystery [Note: Col_1:27.]; and, in reference even to a subordinate part of it only, exclaims, “O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out [Note: Rom_11:33.]!”
Let us now pass on to the effects of these counsels, and see whether they also do not unfold the most stupendous mysteries.
From these counsels results all the work of Christ. He in due time left the bosom of his Father, took our nature, was born of a pure virgin, fulfilled the law, offered himself a sacrifice for sin, rose from the dead, and ascended up to heaven to carry on and perfect the work which he began on earth. Think of all this as necessary for our salvation: think of it as concerted from eternity, and executed in time, and at this very moment accomplishing by means of his continual intercession at the right hand of God: Is there nothing wonderful in all this?
From these counsels also results the salvation of man. Not a human being to whom the Gospel comes is ever saved, but by virtue of this work which Christ wrought out for him: and by means of this the vilest of the human race are saved. Those who seek an interest in this Saviour are accepted of him, even though they may have committed sins of a scarlet or crimson die: but they “who, going about to establish their own righteousness, will not submit to the righteousness of God,” are rejected; and the very Saviour who would have been a sanctuary to them, becomes a rock of offence, over which they fall to their eternal ruin. Here is a plain way of salvation for all. In vain do men dispute about the efficacy of their own good works to save them: here is a door; and they who will enter in by it are saved; and those who obstinately stand without, perish. The very builders of the ark themselves perished, because they did not enter into it: and so will all who do not flee for refuge to this hope that is set before them. Is this wisdom, or this knowledge of small value?
Further, from these counsels results the glory of God himself. It is in this way alone that God is, or can be glorified, by any child of man. If man were saved in any other way, every one of the Divine perfections would be dishonoured. What evidence would there be that God is holy, if he suffered his laws to be violated with impunity? What would become of all the rights of justice, if no sacrifice were offered for sin? How could the truth of God be preserved, if his threatenings were not executed, either against the sinner himself, or against one who should be substituted in his place? Men speak of God’s mercy as if that was the only attribute to be displayed, and as if it was of no consequence whether his other attributes were honoured or not: but God will not suffer one of his attributes to be exalted at the expense of all the rest: and therefore has he opened for us a way of salvation whereby all might be displayed and all be glorified. Not only is mercy now exalted, but justice too; and that, not only in the condemnation, but in the salvation also of sinful man: nor is it a whit less glorified in the salvation of a penitent believer, than it is in the condemnation of the impenitent, and unbelieving. Is here then no mystery? are here no treasures of wisdom and knowledge? Verily the angels themselves are made wiser by the revelation of them to the Church; and they are justly represented as “desiring daily to look into them,” in order that their admiration of God may be augmented, and their felicity increased.
We have been constrained to speak only summarily on these points; but enough has been said to shew, that in this subject there are treasures which will amply repay the most laborious investigation.
We proceed, therefore,
II. To commend these treasures to your most diligent pursuit—
Much as we revere human knowledge, we must declare, that, in comparison of that which we have been considering, the wisdom of philosophers is of no account: for this knowledge is at once the most sublime, the most certain, the most attainable, the most useful.
What is there so sublime as this? We grant that many human sciences, and astronomy in particular, are very sublime; and appear to be out of the reach of mortal man: but it is well known that philosophy, in many of its branches, was carried to as high, if not a much higher pitch among the unenlightened heathen, than amongst ourselves. But who amongst the heathen could ever find out God? Who could ever dive into his counsels? Who could account for the actual state of things as they existed in the world? Who could tell how a sinful man might be accepted of his God? Truly, “the world by wisdom knew not God:” this knowledge was “too wonderful and excellent” for unassisted reason to explore: nor can we, even with the Bible in our hands, attain it, unless God by his Spirit open the eyes of our understanding, and shine into our hearts to give it us. We are expressly told, that “eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, the things which God bath prepared for us;” and the things there spoken of are those which are revealed to us in the Gospel. It is not of heaven that the Apostle speaks, but of the Gospel, and the mysteries contained in it. These are the things which are called in Scripture ô ὰ ì å ã á ë å ῖ á ô ï ῦ È å ï ῦ “the wonderful works of God [Note: Act_2:11.].” And they are “the things of the Spirit, which the natural man cannot receive, nor even know, because they are spiritually discerned.” Well therefore may we covet knowledge which was “hid in God from the foundation of the world,” which the wisest philosophers could never attain, which even the learned among ourselves cannot possess, unless God himself be their teacher, and “open their understandings to understand it.”
In point of certainty, there is nothing that can be compared with it. There are indeed in it many things which we cannot comprehend: but there is much known, and known on the authority of God himself. Most other knowledge is involved in doubt and obscurity; insomuch that hypotheses which have been established for ages, have yet been overthrown by the penetration of a Copernicus or a Newton: but the truth of God is unchangeable; and whether viewed in the promise to Adam, or in subsequent prophecies, or in the types and shadows of the law, or in the fuller revelation of the Gospel, is ever the same; nor can all the subtilty of men or devils invalidate so much as one single point. Indeed, though received on the credit of the inspired writers, it so commends itself to the believer, as to approve to him its divine origin, as soon as ever it is received into his heart: he there finds a counterpart of every truth he has received, and “hath the witness in himself” that it is indeed from God. Now one great discouragement in the pursuit of human knowledge is, that after having laboured for many years, we know not but that we may, after all, be found wrong, in things which we deemed of considerable moment. But here, we never need to fear a disappointment: God’s word, like himself, abideth for ever; nor shall one jot or tittle of it ever fail.
Nor is there any other so attainable. Thousands have not ability to investigate the depths of human science: if they should bestow ever so much labour, for ever so long a time, it would be in vain. But not so the knowledge of the Gospel: for though it is so deep, that no man by the efforts of unassisted reason can enter into it, yet it is so easy of acquisition, that “he who runs may read and understand it.” If God “open our eyes, we shall see wondrous things out of his law:” if he shine into our hearts, the light of the knowledge of the glory of God shall be seen by us. The qualification for this knowledge consists, not so much in the head, as in the heart: “God opened the heart of Lydia to attend to the things that were spoken by Paul.” Here then every one is encouraged to pursue it: for “none teacheth like God:” he can “ordain strength in the mouth of babes and sucklings. “I grant indeed that it is a “hidden knowledge;” it is “a treasure hid” in a field. But it is revealed to us in the word, and shall be revealed in us by the Spirit, if we desire to be taught of him. The promise is, “All thy children shall be taught of God:” and, if only we obtain his teaching, we shall “be guided into all truth;” nor shall “a way-faring man, though a fool, be left to err therein.”
Lastly, What can be compared with it in point of utility? We deny not but that knowledge of various kinds is replete with benefit to man: but that benefit is bounded by this world, and the present state of things. Not so the knowledge of which we are speaking: that extends to the eternal world: in the knowledge of God and of Christ, are all our hopes centered. By this we are justified: as it is said, “By his knowledge shall my righteous servant justify many.” By it also we are sanctified: as it is said, “Sanctify them through thy truth: thy word is truth.” By it also we shall be exalted to glory; for it is said, “This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.” What is there then that can be compared with this? Will earthly knowledge save you? If you could travel the whole round of science, and grasp in your mind all that ever was comprehended by human intellect, would it pacify a guilty conscience? Would it take away the sting of death? Would it enable you to look forward with comfort to the eternal world? Would it prepare you to stand at the judgment-seat of Christ, and to give up your account with joy? No; nothing can do this but the knowledge of God as reconciled to us in the Son of his love: this is the sole property of the Gospel, even of that Gospel which is so neglected and despised. If then you would view these things aright, you must study the Gospel, and “count all! things but loss for the excellency of the knowledge of Christ Jesus your Lord.”
Must we then lay aside our earthly knowledge? you will ask. No; but you must get it sanctified by the Spirit of God. The spoils of the Midianites were consecrated to the Lord; but before they were suffered to be brought into his tabernacle, “every thing that would abide the fire, must pass through the fire; and whatsoever would not abide the fire, must be made to go through the water:” for then only could they be an acceptable offering to him, when they were cleansed and purified from their corruption [Note: Num_31:23; Num_31:54.]. Thus also must your learning be sanctified: it must not be set in competition with the word of God, but be made subservient to it. Beware then lest it blind your eyes, and fill you with a conceit that you do not need to be taught of God: for what the Apostle says is alike applicable to the philosopher and the peasant, “If any man will be wise in this world, let him become a fool that he may be wise.” We must have the docility of “little children, if we would enter into the kingdom of heaven;” and if we will not humble ourselves in that manner, God has told us, that “he will take the wise in their own craftiness.” In subserviency to the Gospel, your learning will be an invaluable blessing: but in opposition to it, it will prove a curse; for God will “confound the wisdom of the wise, and bring to nothing the understanding of the prudent.”
Are we then desirous of attaining these heavenly treasures? Let us seek after them in the Holy Scriptures: and whilst we seek for knowledge as silver, and “search for it as for hid treasures, let us cry to God for it, and lift up our voice to him; since it is the Lord alone that giveth wisdom, and out of his mouth cometh knowledge and understanding [Note: Pro_2:1-6.].” Let us beg of God to “give us the Spirit of wisdom and revelation in the knowledge of him; that the eyes of our understanding being enlightened, we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from from the dead [Note: Eph_1:16-20.].” In this way we may hope to “acquaint ourselves with God,” and to attain the knowledge of his will in all wisdom and spiritual understanding.” Then we may hope also to “shine as lights in a dark world,” and “be as cities set upon a hill.” Or, if our sphere be circumscribed within narrower limits, we shall at least have this benefit, that we are “made wise unto salvation through faith that is in Christ Jesus.”