Chapter 11: The Glory of Christ in the Recapitulation of All Things

In the last place the Lord Christ is peculiarly and eminently glorious in the re-capitulation of all things in him, after they had been scattered and disordered by sin. This the Apostle proposeth as the most signal effect of divine wisdom, and the sovereign pleasure of God.

He has abounded towards us in all wisdom and prudence; having made known to us the mystery of his will according to his good pleasure, which he has purposed in himself. That in the dispensation of the fulness of time, he might gather together in one all things in Christ, both which are in the heavens, and which are on earth, even in him (Ephesians 1:8, 9, 10).

For the discovery of the mind of the Holy Ghost in these words, so far as I am at present concerned, namely, as to the representation of the glory of Christ in them, sundry brief observations must be premised; and in them it will be necessary that we briefly declare the original of all these things in heaven and earth, their primitive order, the confusion that ensued thereon, with their restitution in Christ, and his glory thereby.

God alone has all being in him. Hence he gives himself that name, I AM (Exodus 3:14). He was eternally all; when all things else that ever were, or now are, or shall be, were nothing. And when they are, they are no otherwise, but as they are of him, and from him, and to him (Romans 11:36). Moreover his being and goodness are the same. The goodness of God is the meetness of the divine being to be communicative of itself in its effects. Hence this is the first notion of the divine nature, infinite being and goodness in a nature intelligent and self-subsistent. So the Apostle declares it, He that comes to God must believe that he is, and that he is a rewarder (Hebrews 11:6).

In this state of infinite, eternal being and goodness antecedent to any act of wisdom or power without himself, to give existence to other things, God was, and is eternally in himself all that he will be, all that he can be, to eternity. For where there is infinite being and infinite goodness, there is infinite blessedness and happiness, whereunto nothing can be added. God is always the same. That is his name [〈 in non-Latin alphabet 〉] (Psalm 102:27). You are he, always the same. All things that are, make no addition to God, no change in his state. His blessedness, happiness, self-satisfaction, as well as all other his infinite perfections, were absolutely the same before the creation of any thing, while there was nothing but himself, as they are since he has made all things: for the blessedness of God consists in the ineffable mutual inbeing of the three holy Persons in the same nature, with the immanent reciprocal actings of the Father and the Son in the eternal love and complacency of the Spirit. Hereunto nothing can be added, herein no change can be made by any external work or effect of power. Herein does God act in the perfect knowledge, and perfect love of his own perfections to an infinite acquiescency therein, which is the divine blessedness. This gives us the true notion of the divine nature antecedent to the manifestation of it made by any outward effects. Infinite being and goodness eternally blessed in the knowledge and enjoyment of itself by inconceivable, ineffable, internal actings answering the manner of its subsistence, which is in three distinct Persons.

This being and goodness of God by his own will and pleasure, acting themselves in infinite wisdom and power, produced the creation of all things. Herein he communicated a finite, limited, dependent being and goodness to other things without himself. For all being and goodness being, as was said, in him alone, it was necessary that the first outward work and effect of the divine nature must be the communication of being and goodness into other things. Therefore as when he had given to every thing its being out of nothing by the word of his power, saying, Let them be, and they were; so it is said, that he looked on all that he had made, and behold, they were exceeding good (Genesis 1, last). Being and goodness must be the first outward effects of the divine nature, which being wrought by infinite power and wisdom, do represent to us the glory of God in the creation of all things. Infinite being in self-subsistence, which is necessary in the first cause and spring of all things; infinite goodness to communicate the effect of this being to that which was not, and infinite wisdom and power in that communication, are gloriously manifested therein.

In this state, all things that were made, depended immediately on God himself, without the interposition of any other head of influence or rule. They had the continuance of their being and its preservation, from the immediate actings of these properties of the divine nature whereby they were made; and their dependance on God was by virtue of that law, which was implanted on the principles and powers of their several natures by God himself.

Thus in the beginning God created the heavens and the earth. He provided himself of two distinct rational families, that should depend on him according to a law of moral obedience, and thereby give glory to him; with two distinct habitations for them cognate to their nature and use; heaven above, and the earth beneath. The earth he appointed for the habitation of man, which was every way suited to the constitution of his nature, the preservation of his being, and the end of his creation in giving glory to God. Heaven he prepared for the habitation of the angels, which was suited to the constitution of their nature, the preservation of their being, and the end of their creation in giving glory to God. Therefore as man had power and dominion over all things here below, and was to use them all to the glory of God, by which means God received glory from them also, though in themselves brute and inanimate; so the angels had the like dominion over the celestial and aetherial bodies, wherewith God had fitted the place of their habitation, that through the contemplation and use of them, God might have a revenue of glory and praise from them also. To suppose any other race of intellectual creatures, besides angels in heaven, and men on earth, is not only without all countenance from any divine testimony, but it disturbs and disorders the whole representation of the glory of God made to us in the Scripture, and the whole design of his wisdom and grace as declared therein. Intellectual creatures not comprehended in that government of God, and mystery of his wisdom in Christ, which the Scripture reveals, are a chimera framed in the imaginations of some men, scarce duly sensible of what it is to be wise to sobriety.

This order of things was beautiful and comely. Hence were they all said to be exceeding good. For each of these families had their own immediate, distinct dependance on God. He was the immediate Head of them. There was no other common head interposed between God and them. They were not a head to one another. There were no communications to them, but what were immediate from God himself. And their union among themselves was in this alone, that all their obedience did meet and center in God. So God made the heavens and the earth, and two distinct families in them for himself.

This beautiful order in itself, this union between the two families of God, was disturbed, broken, dissolved by the entrance of sin: for hereby part of the family above, and the whole family below, fell off from their dependance on God, and ceasing to center in him as their Head, they fell into variance and enmity among themselves. For the center of this union and order being removed and lost, nothing but enmity and confusion remained among them. Hereon to show that its goodness was lost, God cursed the earth and all that was in it; for it was put in subjection to man, who was now fallen from him: howbeit he cursed not the heavens which were in subjection to the angels, because some of them only left their habitation; and the habitation of the residue was not to be cursed for their sakes. But mankind was wholly gone off from God.

The angels that sinned, God utterly rejected for ever as an example of his severity; the whole race of mankind he would not utterly cast off, but determined to recover and save a remnant according to the election of grace; which how he did it in a way of condecency to all his divine perfections, I have elsewhere declared.

Howbeit he would not restore them into their former state, so as to have again two distinct families, each in an immediate dependance on himself, though he left them in different and distinct habitations (Ephesians 3:15). But he would gather them both into one, and that under a new Head, in whom the one part should be preserved from sinning, and the other delivered from sin committed.

This then is that which the Apostle declares in these words, To gather together in one all things which are in Heaven, and which are in Earth; even in him. And so he again expresses it (Colossians 1:20): To reconcile all things to himself in him, whether they are things in Heaven, or things in Earth. All things were fallen into disorder and confusion by sin; they were fallen off from God into variance among themselves. God would not restore them into their first order in an immediate dependance on his divine perfections. He would no longer keep them in two distinct families; but he would in his infinite wisdom and goodness gather them up into one common Head, on whom they should have their immediate dependance, and be reconciled again among themselves.

This new Head, wherein God has gathered up all things in Heaven and Earth into one; one body, one family, on whom is all their dependance, in whom they all now consist, is Jesus Christ the Son of God incarnate, see (1 Corinthians 11:3; Ephesians 1:21, 22, 23). This glory was reserved for him; none other could be meet for it, or worthy of it, see (Colossians 1:17, 18, 19, 20).

To answer all the ends of this new Head of God's recollected family, all power in Heaven and Earth, all fulness of grace and glory, is committed to him. There is no communication from God, no act of rule towards this family, no supply of virtue, power, grace or goodness to angels or men, but what is immediately from this new Head, whereinto they are gathered. In him they all consist, on him do they depend, to him are they subject; in their relation to him does their peace, union and agreement among themselves consist. This is the recapitulation of all things intended by the Apostle.

It is true, that he acts distinctly and variously towards the two parts of the recollected family of angels and men, according as their different states and conditions do require. For (1.) we had need of a reparation by redemption and grace, which the angels had not. (2.) Angels were capable of immediate confirmation in glory, which we are not, until we come to Heaven. Therefore (1.) he assumed our nature that it might be repaired; which he did not the nature of the angels. (2.) He gives us union to himself, by his Spirit, which exalts us into a dignity and honor, meet for fellowship with them in the same family.

This is a brief account of the mysterious work of divine wisdom in the recapitulation of all things in Jesus Christ; and herein is he transcendently glorious; or his glory herein is far above our comprehension: yet some few things may be observed to direct us in the view and contemplation of it. As,

He alone was a meet and capable subject of it. He only could bear the weight of this glory. No meet creature in Heaven or Earth was meet to be thus made the Head of the whole new creation of God. In none of them could all things consist. None of them was meet to be thus in the place of God, to have all things depend upon him, and be put in subjection to him, so as that there should be no communication between God and the creation, but by and through him alone. Therefore when the Holy Ghost assigns this glory to him, he so describes him, as that we may discern his singular meetness for it; as that he is the brightness of the Father's glory, and the express image of his Person, upholding all things by the word of his power (Hebrews 1:3). That he is the image of the invisible God, the firstborn of every creature, by whom all things were created, that are in Heaven, and that are in the 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 (Colossians 1:15, 16, 17, 18, 19). Such an one alone and no other was meet to bear and uphold this glory, and the glory of his Person is such as that it is the blessedness of all creatures to center in this glory of his office.

This is that glory which God designed to his only Son incarnate; and it gives us a little view into the glory of that mystery, the wonderful eternal design of God to glorify himself in the incarnation of Christ. God would have his eternal, his only begotten Son to be incarnate, to take our nature on him, to be made Man. What is his design in this incomprehensible work of his wisdom, love and power? Indeed in the first place, it was for the redemption of the Church, by the sacrifice of himself and other acts of his mediation. But there is that which is more general and comprehensive, and wherein all the concerns of the glory of God do center. And this was that he might gather all things into one in him, that the whole creation, especially that which was to be eternally blessed, should have a new head given to it for its sustentation, preservation, order, honor and safety. All springs are in him, and all streams are to him, and in and by him to God. Who can express the divine beauty, order and harmony of all things that are in this their recapitulation in Christ? The union and communion between Angels and Men, the order of the whole family in heaven and earth, the communication of life, grace, power, mercy and consolation to the Church, the rule and disposal of all things to the glory of God, do all depend hereon. This glory God designed to his Son incarnate, and it was the greatest, the highest that could be communicated to him. For as the Apostle observes, all things are put in subjection to him, he only excepted who does [illegible] make them subject, that is God the Father (1 Corinthians 15).

There is no contemplation of the glory of Christ that ought more to affect the hearts of them that do believe, with delight and joy, than this of the recapitulation of all things in him. One view by faith of him in the place of God as the supreme head of the whole creation, moving, acting, guiding and disposing of it, will bring in spiritual refreshment to a believing soul.

And it will do so the more, in that it gives a glorious representation of his divine nature also. For that any mere creature should thus be a head of life, motion and power, as also of sovereign rule, and disposal of the whole new creation, with all things reduced into order thereby, is not only an impious, but a foolish imagination.

Did we live more in the contemplation of this glory of Christ, and of the wisdom of God in this recapitulation of all things in him, there is not any thing of our duty which it would not mind us of, nor any thing of privilege which it would not give us a sense of, as might easily be demonstrated.

In particular, the Lord Christ is glorious herein, in that the whole breach made on the glory of God in the creation by the entrance of sin, is hereby repaired and made up. The beauty and order of the whole creation consisted in its dependance on God by the obedience of the rational part of it, Angels and Men. Thereby were the being, the goodness, the wisdom and power of God made manifest. But the beauty of this order was defaced, and the manifestation of the divine perfections to the glory of God eclipsed by the entrance of sin. But all is restored, repaired and made up in this recapitulation of all things in one new head Christ Jesus; yes, the whole curious frame of the divine creation is rendered more beautiful than it was before. Hence the whole of it groans for the interest of each part in this restoration of all things. Whatever there is of order, of beauty, of glory in heaven above, or in earth beneath, it all arises from this new relation of the creation to the Son of God. Whatever is not gathered into one, even in him, in its place and according to its measure, is under darkness, disorder and the curse. Hence the Jews have a saying, that in the days of the Messiah all things shall be healed but the Serpent, that is the Devil, and wicked men which are as his seed.

He is glorious herein, in that he is appointed as the only means of exerting, and expressing all the treasures of the infinite wisdom of God towards his creatures. The wisdom of God is absolutely, always and in all things infinite. God does not, God cannot act with more wisdom in one thing than in another; as in the creation of man than in that of any inanimate creatures. In the first creation infinite wisdom was the inseparable companion of infinite power. How marvellous are your works, O Lord! in wisdom have you made them all. But when the effects of this divine wisdom in their principal beauty and glory were defaced, greater treasures of wisdom were required to their reparation. And in this recollection of all things in Christ did God lay them forth to the utmost of whatever he will do in dealing with his creatures; so the Apostle expresses it (Ephesians 3:10): To the intent that now to the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. By the recapitulation of all things into this one head, the manifold various unsearchable wisdom of God was made known to the Angels themselves. They knew not before of the design and work of God after the entrance of sin. These could not comprehend the wisdom that might repair that loss. They knew not that divine wisdom had another way to take herein, at least they knew not what way that should be. But hereby the manifold wisdom of God, his infinite wisdom in the treasures of it, able by various ways to attain the ends of his glory, was made known to them. Herein, namely, in the recollection of all things in Christ, divine wisdom has made known and represented itself in all its stores and treasures to Angels and Men. In him are hid, and by him are displayed, all the treasures of wisdom (Colossians 2:3). Herein is he glorious, and will be so to eternity.

5. He is glorious herein, in that hereby firmness and security is communicated to the whole new creation. The first creation in its order was a curious and glorious fabric. But every thing depending immediately on God by virtue of the principles of its own nature, and the law of its obedience, all was brought to a loss by the sin of angels and men. But now every thing that belongs to this new creation, even every believer in the world as well as the angels in heaven being gathered together in this one Head, the whole and all, and every part and member of it, even every particular believer are secured from ruin, such as befell all things before. In this new Head they have an indissoluble consistency.

But manum de Tabula. I shall insist on no more instances of this nature which plentifully offer themselves in the Scripture to us. For who can declare this glory of Christ? Who can speak of these things as he ought? I am so far from designing to set forth the whole of it, that I am deeply sensible how little a portion I can comprehend of the least part of it. Nor can I attain to any satisfaction in these meditations, but what issue in an humble admiration.