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 verse that the counsels of statesmen may be changed, and the march of armies suspended in order to facilitate the conversion of a single soul. It is probably correct to say that a sane Christianity still contents itself with the limits indicated by Thomas a Kempis. It does not conceive a world in which there are perpetual interpositions, but rather one which has been so exquisitely foreordered, that every event has its moral use and its appropriateness to the special life. There is no departure from the order of nature in the recovery from illness, or the escape from danger, that has often been the cause of a conversion; yet the religious mind, looking at the result, concludes not unnaturally, that Loyola's transformation on a sick bed was as divinely ordered as St. Paul's vision. Accordingly, as long as this belief in the moral government of the world as its supreme purpose is maintained, we may surely say that the belief in miracle survives, though the belief in violations of fixed natural laws may have become obsolete.

So again with the belief in prayer. We are so far from the times when Elisha saw the angels and chariots of fire compassing the city in which he lived to protect it, that such a faith would now appear a hallucination or an imposture. The belief in prayers against drought or rain or against pestilence, and the recourse to days of national humiliation, are dying out. Those who repeat prayers against war, if they do it as more than a mere formality, probably explain it to themselves as a solemn recalling by the nation of its duties to other communities. There is perhaps more real fervour in the prayers offered up for individuals: that the life of a sovereign,