if we were not entitled to pray for comfort, for spiritual help, for such graces as will render continued chastening unnecessary, and for recovery, when that which is desired is in harmony with the will of God. Belief that when the prayer is in accordance with the mind of God, "the prayer of faith shall save the sick, and the Lord shall raise him up," is supported by many explicit promises. But as all who die must die from disease, old age, accident, or intentional violence, every person must at some time be in a state when prayer cannot prolong his life.
When we or others are suffering from any malady, the Christian doctrine is that we are to use the best means at command, and to pray, "Father, if it be possible, let this cup pass from me; nevertheless, not my will but thine be done." The prayer may be answered by its effect upon the mind of the patient; by directing the physician, the nurse, or the friends to the use of such means as may hasten recovery; or, by a direct effect produced upon the physical system, behind the visible system of causes and effects, but reaching the patient through them; if the patient recovers, it will seem as though he recovered naturally, though it may be in an unusual manner. The Christian in his personal religious experience may believe that his prayer was the element that induced God to interfere with the course of nature and prolong life. Assuming that there is a God, who made and loves men, none can show his faith irrational or unscriptural; but such testimony can be of no value to demonstrate to others a fact in the plane of science. When the Christian comes to die, he must then rest, even while praying for life, upon the promise, "My grace is sufficient for thee."
Faith-healers represent God as interfering constantly, not by cause and effect in the order of nature,
