Imágenes de páginas
PDF
EPUB

his miraculous powers in vindication of his Pharisaic principles, and in opposition to christianity (Gal. 1: 14, 23); but was then only enabled to exert them, when he wished to use them in confirmation of the authority and doctrines of Jesus; for while he was yet persecuting Jesus and his followers, he wrought no miracles, but assailed them only with imprisonment and punishments. But although this latter hypothesis, improbable as it is, would not militate against the authority of Jesus and his apostles, still the supernatural interference of God with the ordinary course of nature, can be proved only by those miracles, which were either absolute in their nature, or relative of the first class, that is, such as were wrought by a spirit of a higher order acting by command of God.

§ 37.

The possibility of other supernatural operations of God in the world, beside miracles.

If it be a fact, that God exerts a supernatural agency in the world, then it is possible, that some phenomena are produced by his are produced by his agency, which cannot with propriety be denominated miracles (1); either because there is nothing strange (2) about them, or because we have no express declaration from God, to assure us that such is their nature (3).

ILLUSTRATION 1.

We sometimes meet with occurrences of an extraordinary nature which excite admiration, and yet, as they can be explained in different ways, and as we cannot ascertain to a certainty the agent by which they are produced, they are not valid proofs

or indications of a particular divine influence, like the proofs from miracles (anuela John 6: 25, 30, 2 Cor. 12:12. Mark 16:20, 17). And when any phenomenon is not intended to substantiate (§ 8, 10) the declarations of some divine messenger, who professes to have an invisible influence of God upon his soul (§ 6), but is produced merely that it may exist; it is neither important (§ 39) nor necessary, that we should be able to distinguish the ordinary from the extraordinary providence of God.

ILLUSTRATION 2.

We can easily imagine that in particular circumstances of time and place, the agency of some natural cause or causes, unknown to us, may render the occurrence of a certain event, which has nothing extraordinary in itself, impossible; unless the immediate agency of God is exerted. Moreover, there actually are some instances of the supernatural agency of God (the influences of grace), the supernatural origin of which cannot be discovered from their own nature, but must be learned exclusively from the declarations of God himself (§ 115). But as these divine influences are distinguished by nothing extraordinary to excite our astonishment, and as they make no deep impression on our senses; they do not point us distinctly to the superior cause whence they originate: and they are accordingly no evidence of the extraordinary agency of God (Illust. 1).

ILLUSTRATION 3.

Extraordinary occurrences, especially solitary ones (§ 8. Illust. 8), which we are unable to explain by the laws of nature known to us, may have been occasioned by the intervention of a circumstance which escaped our notice, or may be the natural effect of some cause with which we are unacquainted.

1 Comp. "Dissert. de efficientia Spiritûs Sancti, in mentibus humanis,” § 20.

2 i 5. Illust. 6. 8. Illust. 4, 6.

§ 38.

To believe the possibility of a supernatural agency of God in the world, is important in reference to prayer.

We must admit, that God can exert a supernatural influence on the course of things in the world, or we cannot discharge the duty of prayer (1) with perseverance and without any discouraging reflections. For, although prayer is prescribed for the benefit of men (2), and not for the sake of God (Matth. 6: 8); still even the moral benefit of prayer (3) cannot be attained by us, unless we pray with earnestness and fervour. But this fervour in prayer will unavoidably subside (4), unless we are convinced that God now regards our prayers, or that he did regard them in the primitive construction of the world (5). Now, no firm conviction of this kind will be possible, if we suppose, what cannot be proved, either that God cannot any longer exert an influence on the created world, or that he very rarely does so, and only in case he finds miracles necessary (§ 36, 37. Illust. 1). For, as the natural course of things in the world very much depends on the free actions of beings (§ 35. Illust. 4) who are neither acquainted with our circumstances nor concerned about them; as it depends on the agency of beings whose actions God has determined to leave free, and not to confine by irresistible laws (§ 35. Illust. 2); our prayers would constantly be disturbed by the apprehension, that the course of nature might not coincide with our wishes or subserve our interest; and our hope, that God himself would aid us, would ever be a doubtful one; inasmuch as he would be bound by an immutable law not to change

the natural course of things, even in those cases where it militated against our interest and our wishes (James 1:6). If it were the first and supreme object of God, even at the time of creation, to leave the created world to its own course; we should have reason to fear, that this fixed purpose of his would not suffer him to regard our prayers and provide for our happiness. But if God can act freely, and to any extent, in and upon the created world (6); then we may confidently hope that, in every instance, let the natural course of things be what it may, God will not suffer any thing to befal us (7), but what is, according to his infallible judgment, best calculated to promote our interest, nothing but what will correspond with the desires uttered to him in our prayers, or at least with the purport of such prayers as are well pleasing in his sight (8).

ILLUSTRATION 1.

Luke 18: 1-8. Ps. 50: 15. Philip. 4: 6. comp. Rom. 15: 30-32.

ILLUSTRATION 2.

Compare the Programm of Nitzsch, (at Wittenberg,) on the Manner in which Jesus enforced the duty of prayer, p. 13, 38.

ILLUSTRATION 3.

The advantages of prayer.

Michaelis, in his System of practical divinity (Pt. I. p. 222), specifies the following benefits of prayer: "It imparts a sensible form (a visible reality) to our abstract and theoretical faith, and thus renders it a better shield against the assaults of vice, which comes armed with the powers of sense :- -It renders us familiar with things invisible :-It makes us recollect the invisible God, more frequently, amid our ordinary avocations :—It makes us afraid of transgressing the divine laws, and causes

shame before God for our past sins :-And, lastly, it awakens a lively feeling of gratitude to God." Nitzsch, in his programm (p. 8), remarks thus: "The desire of divine aid, which is brought into action in prayer, awakens in us a more vivid idea of God and of his attributes, and especially it excites a feeling of our dependance on him, as our Lord and Judge, and as the Author of our happiness; and thus in many respects contributes to improve our hearts and spread tranquillity through our souls."

ILLUSTRATION 4.

The ground of earnestness in prayer.

Nitzsch, in the above cited programm (p. 37 &c.), remarks : “If, agreeably to the purpose of God, prayer is nothing more than a religious exercise for the promotion of practical piety; still, as he commands us to pray to him, he must wish us to believe that he regards our prayers. For, the fervour of our prayer would necessarily and instantly subside, if whilst we were engaged in earnest supplication, the thought should arise, "God does indeed command me to pray, but this prayer will not secure to me a single blessing which he would not have given me without it."

ILLUSTRATION 5.

Luke 11: 8, 9, αιτειτε, και δοθησεται ύμιν ask and it shall be given to you. 1 Pet. 3: 12, τα ωτα κυριου εις δεησιν δικαιων the ears of the Lord are attentive to the prayer of the righteous. compare Psalm 24: 16, 18. 145: 18 &c,

[ocr errors]

.Jehovah is near to all who call upon him לְכָל־קִרְאָיו

ILLUSTRATION 6.

Mark 14: 36, αββα ὁ πατηρ, παντα δυνατα σοι Abba, Father, all things are possible to thee. Ps. 86: 6-10.

ILLUSTRATION 7.

Rom. 8: 28 &c, τοις αγαπῶσι τον θεον, παντα συνεργεί εις

« AnteriorContinuar »