Sermon XVII.

CHRIST THE SOURCE OF TRUE

WISDOM.

COLOSSIANS ii. 3.

In whom are hid all the treasures of wisdom and knowledge.

THERE had sprung up in the Church at Colosse, certain teachers, who corrupted the pure and simple doctrine of the cross of Christ, by introducing "philosophy and vain deceit, after the tradition of men, after the rudiments and elements of the world, and not after Christ."

There were others, who, still adhering to the mouldering relics of an obsolete and antiquated law, inculcated upon the Colossian converts the observation of the Mosaic rites and ceremonies;

thus reducing the pure and simple truths of christianity to a strange and heterogeneous compound, made up of truth and falsehood; of Jewish superstition and gentile ignorance.

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In opposition to these false and heterodox teachers, and "lest any man should beguile them with enticing words," the Apostle recalls to their minds the grand and leading doctrines of christianity, which had been preached to them by Epaphras," a faithful minister of Christ;" and thereby, as well as, and more especially, in the words of the text, he sets up the transcendent excellency and superiority of the Gospel, or "the mystery of God, and of the Father, and of Christ; in whom, or wherein, (in which mystery) are hid all the treasures of wisdom and knowledge."

Simple as is the Gospel scheme of salvation, when rightly apprehended, and stripped of all vain and unnecessary, or worse than unnecessary additions, whereby some have attempted to explain it away; for the purpose of making the doctrine of the cross more palatable to corrupt nature; it is nevertheless a depth; a mystery which no human sagacity can fathom, no unassisted reason fully explore: a mine, however, which to the humble and sincere follower of Christ, presents inexhaustible treasure: for

in it are laid up such good things, as pass man's understanding. Insomuch that to this wisdom we may apply the striking and sublime words of holy Job, and enquire, "but where shall wisdom be found, and where is the place of understanding? Man knoweth not the price thereof, neither is it found in the land of the living. The depth saith, it is not in me;' and the sea saith, it is not with me.' Whence then cometh wisdom, and where is the place of understanding? Destruction and death say, we have heard the fame thereof with our ears; God understandeth the way thereof, and He knoweth the place thereof." It is to be found in that mystery, which though "hid from ages and from generations, is now made manifest to his saints:" to the meanest of whom we may use the Apostle's words,

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say not any longer who shall descend into the deep, (i. e. to bring up Christ from the dead.) But the word is nigh thee, even in thy mouth, and in thy heart: i. e. the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him up from the dead, thou shalt be saved."

Let us enquire more particularly into the nature of this wisdom and knowledge, which the Apostle tells us are laid up in Christ and the

Gospel. Wherein it differs from human wisdom, or the wisdom of the world; and how, or in what sense, it is said by the Apostle to be hidden in Christ.

I. And, first, for its nature and character.

Wisdom has many senses, and is taken in various acceptations in the scriptures. In the Old Testament it is put for religion in general, that highest knowledge of God and his revealed will to man, which exalts him so far above the rest of the creation.

In the New it relates, by way of eminence and distinction, either to the person and character of Christ, who is "the power of God and the wisdom of God," or, (as is most frequent) to that grand scheme of redemption, and moral restoration, which He purposed in Christ from all eternity, and has now made known, and effected by the Gospel dispensation.

In the former sense, the Apostle represents the author of our salvation, as "the image of the invisible God, the first-born of every creature. For by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers: all things were created by him, and for him: and He is before all things, and by Him all things consist: in whom