Rational Creation, Rev. James Brodie

Creation and Redemption form together one great work.—In order to understand aright the work of God, it is necessary to consider separately the different parts of which it consists, because the weakness of our minds will not permit us accurately to examine the whole at once. For this reason it is usual to direct attention first to one part of the subject, and then to another. At one time, for instance, the theologian illustrates the nature of faith as the great foundation of Christian duty; at another, he describes holiness of life, and charity of disposition, as the several parts of the goodly edifice that is raised upon it; or, it may be that, on one occasion, he leads us to meditate on the sufferings of Christ, and on another, he calls us to contemplate his future glory. It is, however, equally necessary, that we should sometimes combine together the leading truths made known to us, that we may take a general view of the whole. By this means we are enabled to judge of the comparative importance of the different parts, and to determine their relative positions; we are prevented from giving undue preference to any one of them, and kept from magnifying some one particular at the expense of the rest. In contemplating the mighty edifice of the universe, we must not only examine the individual parts of the building, the size and workmanship of its different stones, we must also attend to the wisdom of the great design, and to the beauty that is exhibited in the general aspect of the whole. The beauty of each part, and its agreement with those around it, form a fit subject for wonder and praise; but it is the grandeur of the completed undertaking that fully shews forth the skill of the architect who devised the plan, and the power of the agent who carried it into effect.

It is especially necessary to keep in remembrance, that Creation and Redemption are closely related together as parts of the same great design. In consequence of the attention being generally directed to these two subjects at different times, we are apt to regard them as distinct and unconnected. We look on them, it may be, as the works of the same great Being, as bearing similar evidences of his wisdom, power, and goodness, but we are led to consider them as having otherwise no mutual relation. In Scripture, however, we are told that they constitute but one work: "God created all things, to the intent that unto the principalities and powers in heavenly places, might be known, by the church, the manifold wisdom of God." Creation is the beginning; the salvation of man, and the manifestation of God's glory thereby, are the end and object of the great design. Creation and redemption are not two distinct and unconnected operations, they are the inseparable parts of a perfect scheme, which exhibits in every particular portion the exquisite contrivance of infinite wisdom, while in its extent it includes the universe, and in its duration embraces eternity.

The same Contriver and the same Agent that have been engaged in Creation are employed in Redemption.—If we were to ask, Who is the author of the scheme of redemption? every one possessed of the first rudiments of Christian knowledge would answer, "God." If we were further to ask, How did God redeem his people? the reply would be equally ready, "By the work of his Son, Jesus Christ." Were similar questions to be put with respect to the creation of the heaven and earth, to the first the same answer would be immediately returned; but there would probably be very considerable hesitation in replying to the second. Various passages, however, shew us, that the same answer should be returned in this case as in the other: "God," says the apostle, "created all things by Jesus Christ." (Eph. iii. 9.) A statement yet more full and explicit is given in Col. i. 16:— "By him," that is, by Jesus Christ, "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." Here, in the most express terms, the creation of all things is ascribed to Christ; and, lest the expression "all things" should seem ambiguous, lest it should for a moment be imagined that things material or terrestrial only were intended, and that the spirits in heaven, to whom dominion is given, are to be excluded from the list, "thrones, dominions, principalities, and powers," the titles by which the various orders of angels are usually designated, are all enumerated as having been made by him and for him.

We know but little of the nature of the Trinity. We can form some faint idea of the nature and attributes of God, regarded as the Almighty Creator, but it is beyond our power to tell how there can be three persons in one God, how these three can be equal in wisdom, power, and glory, and at the same time the Son be sent by the Father, and the Spirit by the Father and the Son. This we receive as a truth revealed to us in Scripture, as such we regard it with reverence; but the comprehension of it far surpasses our understanding. We are able, however, to observe, that in the work of man's redemption each person in the Godhead has his peculiar office; the Father electing his people, the Son atoning for their sins, and the Spirit sanctifying their souls; and we can also remark, that the work of the Son is the most evident and the most easily understood. He is the outward visible agent; and, therefore, he is especially described as the "Redeemer of God's elect."

In like manner, in creation, God the Father, or perhaps we may say, God the Father, Son, and Spirit, considered as one, is the Creator; but to the Son that work is especially ascribed: "All things," says St. John, "were made by him, and without him was not anything made that was made." Further than this however, we cannot go. In regard to the work of redemption we are more fully taught; we know the part or office undertaken by the different persons in the Trinity, but in speaking of creation, we can only say that "God created all things by Jesus Christ."

It is of importance, however, to keep even this simple statement in mind. It not only proves the eternal distinction of the persons of the Godhead, and shews that from the beginning they undertook separate offices, but it also tends to establish the identity of the works of God, by shewing that every creature is more immediately concerned in Christ as his Creator, even as the believer is taught more especially to regard him as his Redeemer.

The interest which angels are represented as taking in the work of Redemption, leads us to conclude that it has for its ultimate design the benefit of the whole intelligent creation.—When the world was created and prepared as the habitation of man, angels are represented as looking on and deeply interested. Jehovah, addressing the patriarch, says, "When I laid the foundations of the earth, the morning stars sang together, and all the sons of God shouted for joy." These expressions clearly imply that the angels, or sons of God, looked upon the formation of the world as no ordinary work, but regarded it as an undertaking to which peculiar importance was attached.

During the whole of God's dealings with man, the same interest was shewn by the hosts above, in the destinies of our race. The heavenly messengers came to support the saints of old in their time of trouble, they came to reveal to them the mind of the Lord, they were sent to destroy their enemies, and to effect in various ways their deliverance.

They are more especially represented as waiting upon the Saviour during the period of his earthly sojourn. When he was born in Bethlehem they proclaimed his coming, and left the heaven of heavens to witness the event, and to sing his praise; they ministered to him in the wilderness; they comforted him in the garden; they watched his sepulchre, and announced his rising again.

In the present time, they are engaged as "ministering spirits to the heirs of salvation." Into the things that concern man's redemption, we are told, they "desire to look;" they "rejoice over one sinner that repenteth," and carry the departed saint into "Abraham's bosom." In a future time, they "shall gather the elect from the uttermost part of the earth to the uttermost part of heaven;" they come with Christ to swell his pomp, and witness the work of the judgment-day.

All this intense desire to search into the counsel of God in man's salvation, this joy in beholding its commencement, and in marking every step of its progress, clearly shews that redemption has not been intended for man alone; but that its influence extends to other classes of creatures, and that it has been designed, directly or indirectly, to increase the joy of every order of the intelligent creation, that has not by sin incurred the curse of the Lord.

Various passages of Scripture distinctly inform us that Redemption is the specially appointed means of making known the character of God to his intelligent creatures, and of leading them to submit to his law.—In Ephesians iii. 9, we are told "God created all things by Jesus Christ, to the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." All things it is here said were formed, not merely that the varied creatures might enjoy the blessings of Providence, and honour God in their creation; but that the wisdom of God might be made known "by the church to principalities and powers;" that is, as all interpreters agree in explaining the phrase, to every order of spiritual beings, in heaven as well as in earth; to intelligent creatures of every kind, however high their power or exalted their degree. The apostle expressly declares that all things were made,—the globe we inhabit with all its furniture, the sun with all the planets circling around him, the countless orbs that fill immensity, the souls that animate men, the fallen spirits that people hell, and the holy ones that encompass the throne,—all were made, that the glory of God might be made known "by the church," by man's salvation. Men were formed that, through their fall and through the redemption of his chosen ones, Jehovah might exhibit his wisdom and power, his long-suffering mercy, and his unsearchable love. And angels were created that adequate witnesses of his glorious work might be provided, possessing minds that are capable of comprehending the wisdom of the plan, hearts that are fitted for entertaining the feelings that love so amazing should awaken, and tongues prepared to proclaim the praises of God and of the Lamb.

When speaking of the Redeemer as "the head of the body, the church," the apostle says, "It pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things to himself, whether they be things on earth or things in heaven." Christ is manifested that he might reconcile all things to God, not only on earth, but also in heaven; in other words, the work which the Lord accomplishes as our Redeemer establishes the authority and government of God over all the intelligent creation, and that this great end might be effectually accomplished, "it pleased the Father that in him should all fulness dwell."

Other passages of similar import might be adduced.

It thus appears that while the work of creation is represented as preparing the foundation, redemption is spoken of as completing the structure. The one gives being to creatures possessed of intelligence, activity, and holy affections; the other supplies them with a subject worthy of their powers, and with a work befitting their zeal. The blessedness of the angels was incomplete till the Saviour came; they remained in comparative ignorance of God till they saw him clothed in human nature; they could not measure the extent of his goodness till they witnessed his love to man. It is only in the cross, and in Jehovah's dealings with his people, that they see the fulness of that perfection which dwells in the Infinite mind, and are enabled to joy in him as the All-glorious and the All-gracious God.




				Section VI. The Ultimate Design of the Work of Redemption. Chapter I. Redemption is Designed for the Benefit of the Whole Rational Creation. Creation and Redemption form together one great work.—In order to understand aright the work of God, it is necessary to consider separately the different parts of which it consists, because the weakness of our minds will not permit us accurately to examine the whole at once. For this reason it is usual to direct attention first to one part of the subject, and then to another. At one time, for instance, the theologian illustrates the nature of faith as the great foundation of Christian duty; at another, he describes holiness of life, and charity of disposition, as the several parts of the goodly edifice that is raised upon it; or, it may be that, on one occasion, he leads us to meditate on the sufferings of Christ, and on another, he calls us to contemplate his future glory. It is, however, equally necessary, that we should sometimes combine together the leading truths made known to us, that we may take a general view of the whole. By this means we are enabled to judge of the comparative importance of the different parts, and to determine their relative positions; we are prevented from giving undue preference to any one of them, and kept from magnifying some one particular at the expense of the rest. In contemplating the mighty edifice of the universe, we must not only examine the individual parts of the building, the size and workmanship of its different stones, we must also attend to the wisdom of the great design, and to the beauty that is exhibited in the general aspect of the whole. The beauty of each part, and its agreement with those around it, form a fit subject for wonder and praise; but it is the grandeur of the completed undertaking that fully shews forth the skill of the architect who devised the plan, and the power of the agent who carried it into effect. It is especially necessary to keep in remembrance, that Creation and Redemption are closely related together as parts of the same great design. In consequence of the attention being generally directed to these two subjects at different times, we are apt to regard them as distinct and unconnected. We look on them, it may be, as the works of the same great Being, as bearing similar evidences of his wisdom, power, and goodness, but we are led to consider them as having otherwise no mutual relation. In Scripture, however, we are told that they constitute but one work: "God created all things, to the intent that unto the principalities and powers in heavenly places, might be known, by the church, the manifold wisdom of God." Creation is the beginning; the salvation of man, and the manifestation of God's glory thereby, are the end and object of the great design. Creation and redemption are not two distinct and unconnected operations, they are the inseparable parts of a perfect scheme, which exhibits in every particular portion the exquisite contrivance of infinite wisdom, while in its extent it includes the universe, and in its duration embraces eternity. The same Contriver and the same Agent that have been engaged in Creation are employed in Redemption.—If we were to ask, Who is the author of the scheme of redemption? every one possessed of the first rudiments of Christian knowledge would answer, "God." If we were further to ask, How did God redeem his people? the reply would be equally ready, "By the work of his Son, Jesus Christ." Were similar questions to be put with respect to the creation of the heaven and earth, to the first the same answer would be immediately returned; but there would probably be very considerable hesitation in replying to the second. Various passages, however, shew us, that the same answer should be returned in this case as in the other: "God," says the apostle, "created all things by Jesus Christ." (Eph. iii. 9.) A statement yet more full and explicit is given in Col. i. 16:— "By him," that is, by Jesus Christ, "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." Here, in the most express terms, the creation of all things is ascribed to Christ; and, lest the expression "all things" should seem ambiguous, lest it should for a moment be imagined that things material or terrestrial only were intended, and that the spirits in heaven, to whom dominion is given, are to be excluded from the list, "thrones, dominions, principalities, and powers," the titles by which the various orders of angels are usually designated, are all enumerated as having been made by him and for him. We know but little of the nature of the Trinity. We can form some faint idea of the nature and attributes of God, regarded as the Almighty Creator, but it is beyond our power to tell how there can be three persons in one God, how these three can be equal in wisdom, power, and glory, and at the same time the Son be sent by the Father, and the Spirit by the Father and the Son. This we receive as a truth revealed to us in Scripture, as such we regard it with reverence; but the comprehension of it far surpasses our understanding. We are able, however, to observe, that in the work of man's redemption each person in the Godhead has his peculiar office; the Father electing his people, the Son atoning for their sins, and the Spirit sanctifying their souls; and we can also remark, that the work of the Son is the most evident and the most easily understood. He is the outward visible agent; and, therefore, he is especially described as the "Redeemer of God's elect." In like manner, in creation, God the Father, or perhaps we may say, God the Father, Son, and Spirit, considered as one, is the Creator; but to the Son that work is especially ascribed: "All things," says St. John, "were made by him, and without him was not anything made that was made." Further than this however, we cannot go. In regard to the work of redemption we are more fully taught; we know the part or office undertaken by the different persons in the Trinity, but in speaking of creation, we can only say that "God created all things by Jesus Christ." It is of importance, however, to keep even this simple statement in mind. It not only proves the eternal distinction of the persons of the Godhead, and shews that from the beginning they undertook separate offices, but it also tends to establish the identity of the works of God, by shewing that every creature is more immediately concerned in Christ as his Creator, even as the believer is taught more especially to regard him as his Redeemer. The interest which angels are represented as taking in the work of Redemption, leads us to conclude that it has for its ultimate design the benefit of the whole intelligent creation.—When the world was created and prepared as the habitation of man, angels are represented as looking on and deeply interested. Jehovah, addressing the patriarch, says, "When I laid the foundations of the earth, the morning stars sang together, and all the sons of God shouted for joy." These expressions clearly imply that the angels, or sons of God, looked upon the formation of the world as no ordinary work, but regarded it as an undertaking to which peculiar importance was attached. During the whole of God's dealings with man, the same interest was shewn by the hosts above, in the destinies of our race. The heavenly messengers came to support the saints of old in their time of trouble, they came to reveal to them the mind of the Lord, they were sent to destroy their enemies, and to effect in various ways their deliverance. They are more especially represented as waiting upon the Saviour during the period of his earthly sojourn. When he was born in Bethlehem they proclaimed his coming, and left the heaven of heavens to witness the event, and to sing his praise; they ministered to him in the wilderness; they comforted him in the garden; they watched his sepulchre, and announced his rising again. In the present time, they are engaged as "ministering spirits to the heirs of salvation." Into the things that concern man's redemption, we are told, they "desire to look;" they "rejoice over one sinner that repenteth," and carry the departed saint into "Abraham's bosom." In a future time, they "shall gather the elect from the uttermost part of the earth to the uttermost part of heaven;" they come with Christ to swell his pomp, and witness the work of the judgment-day. All this intense desire to search into the counsel of God in man's salvation, this joy in beholding its commencement, and in marking every step of its progress, clearly shews that redemption has not been intended for man alone; but that its influence extends to other classes of creatures, and that it has been designed, directly or indirectly, to increase the joy of every order of the intelligent creation, that has not by sin incurred the curse of the Lord. Various passages of Scripture distinctly inform us that Redemption is the specially appointed means of making known the character of God to his intelligent creatures, and of leading them to submit to his law.—In Ephesians iii. 9, we are told "God created all things by Jesus Christ, to the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." All things it is here said were formed, not merely that the varied creatures might enjoy the blessings of Providence, and honour God in their creation; but that the wisdom of God might be made known "by the church to principalities and powers;" that is, as all interpreters agree in explaining the phrase, to every order of spiritual beings, in heaven as well as in earth; to intelligent creatures of every kind, however high their power or exalted their degree. The apostle expressly declares that all things were made,—the globe we inhabit with all its furniture, the sun with all the planets circling around him, the countless orbs that fill immensity, the souls that animate men, the fallen spirits that people hell, and the holy ones that encompass the throne,—all were made, that the glory of God might be made known "by the church," by man's salvation. Men were formed that, through their fall and through the redemption of his chosen ones, Jehovah might exhibit his wisdom and power, his long-suffering mercy, and his unsearchable love. And angels were created that adequate witnesses of his glorious work might be provided, possessing minds that are capable of comprehending the wisdom of the plan, hearts that are fitted for entertaining the feelings that love so amazing should awaken, and tongues prepared to proclaim the praises of God and of the Lamb. When speaking of the Redeemer as "the head of the body, the church," the apostle says, "It pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things to himself, whether they be things on earth or things in heaven." Christ is manifested that he might reconcile all things to God, not only on earth, but also in heaven; in other words, the work which the Lord accomplishes as our Redeemer establishes the authority and government of God over all the intelligent creation, and that this great end might be effectually accomplished, "it pleased the Father that in him should all fulness dwell." Other passages of similar import might be adduced. It thus appears that while the work of creation is represented as preparing the foundation, redemption is spoken of as completing the structure. The one gives being to creatures possessed of intelligence, activity, and holy affections; the other supplies them with a subject worthy of their powers, and with a work befitting their zeal. The blessedness of the angels was incomplete till the Saviour came; they remained in comparative ignorance of God till they saw him clothed in human nature; they could not measure the extent of his goodness till they witnessed his love to man. It is only in the cross, and in Jehovah's dealings with his people, that they see the fulness of that perfection which dwells in the Infinite mind, and are enabled to joy in him as the All-glorious and the All-gracious God.
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