[April 9th, 1854.]
The passages relating to this subject are Mark 11:23; Matt. 6:7; John 14:13, 14; 15:7; 16:23; James 1:5, 6.
Such passages may be divided into three classes. 1. Those relating to the faith of miracles, and to those only who have the gift of miracles 2. Those which relate to the officers of the church in the discharge of their duties. 3. Those which relate to believers generally.
I. A false doctrine has been deduced from these passages, viz.: that every specific request made with the assurance of its being granted, shall be granted. This cannot be true.
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Because it would be to submit the divine government to the erring wisdom of men.
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Because it would lead to undesirable or disastrous consequences. Men might pray for things which would be their own ruin and the ruin of others.
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It is contrary to all experience.
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It is contrary to the desire of every pious heart, as every Christian would rather that God’s will than his own should be done.
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The doctrine rests on a false principle of interpretation of the divine promises. The principles which should determine the interpretation of such promises are, (1). The analogy of Scripture, of other promises, (a.) As to parents in regard to their children. (b.) To the Jews. (c.) To the Church. (2.) The nature of the case, or the nature of the thing promised. (3.) The actual dispensations of God. We find that he does not answer always. All these prove that these promises cannot be understood absolutely. Those that are general declare a general principle of God’s administration; as “The hand of the diligent maketh rich;” “Train up a child in the way he should go, and when he is old he will not depart from it;” the seed of the righteous shall not beg their bread, etc. These do not apply to every case, but assert the general course of providence. And this is enough for encouragement and direction.
Again, all promises of this kind are conditional. The promise of grace to the children of the pious is conditioned on the fidelity of the latter, etc. These promises are conditioned, of course, on the assumption, (1.) That the thing asked for is right. (2.) That it would be for the glory of God, and the good of those who make the request. All true prayer is the fruit of the Spirit, and he can ask for those things only which are according to the mind of God.
II. The true doctrine concerning the prayer of faith is, that the only kind of prayer to which the promise of any favorable answer is given, is such as is offered in faith. This faith includes,
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Belief that God is.
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That he is the hearer of prayer; that prayer is not superstitious, fanatical, or inefficacious, but a divine appointment, a means connected with the attainment of the end desired.
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Faith in Christ, or praying in his name. This includes, (a). Trust in Christ as the medium of access to God, and (b). Reliance on his merit and intercession, as the ground on which we hope to be heard.
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Faith that we shall receive what we ask, provided it be for the best. It implies that filial confidence manifested by a child in coming to a father in whose ability, affection and wisdom he has full confidence. Every such child knows that his request will be granted provided it meets with the approbation of his father.
Faith stands opposed to distrust; distrust of God’s power, of his love, of the sufficiency of Christ, or of his actually interceding for us; distrust of God’s disposition to grant what we ask, even though it would be for the best. This is is illustrated often by the disposition of children who lack confidence in their parents.
The relation of prayer, therefore, to the end is not, (1.) that of an efficacious, nor (2.) of a meritorious, nor (3.) of an instrumental, nor (4.) of an occasional cause; but (5.) of a condition antecedent, e.g., the case of Hannah, (1 Sam. 1:10, etc.), or of the blind and deaf in the time of Christ.
III. The importance of this doctrine concerning the prayer of faith.
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As a preservative against the false presumptuous spirit before referred to.
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As a ground of consolation and assurance. That we have access to the ear of our heavenly Father, who has promised to hear all our prayers when they are according to his will, is the greatest possible ground of comfort.
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It should lead us to cultivate faith, as an element of Christian life, and as the source of our power with God.