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 a great statesman, or, much more, of a near relation, may be preserved. The reason of the difference, however, lies only in our acuter perception of the uniformity of natural laws in certain cases. We understand that a prayer for rain means a reversal of climatic laws all over the world, and we see how irrational it is to ask that the order of the Universe shall be changed for the sake of a Scotch county, or of a pastoral district in Australia. As well might a Neapolitan Lazzarone pray that his face should be washed for him by the ministration of angels. The inhabitants of every country can modify the climate and enrich the soil if they will only use the intelligence given them at birth, and the Neapolitan may wash himself if he is inclined. On the other hand, the laws of disease are so little understood, and constitutions rally in such remarkable ways, that there seems less impropriety in supposing that Divine sympathy may now and again interpose in cases of this sort in answer to earnest prayer. It may be observed, however, that many of the most profoundly religious persons shrink from petitions of this kind as irreverent and unwise attempts to secure from God what He has already ordered better in another way. Sir Thomas More, who himself prayed earnestly for his daughter's recovery, is said to have regarded the birth of a half-witted son as the answer of an angry Heaven to his wife, who had longed ungovernably for a boy. "Thou hast wearied God with prayers for a man-child, and He has given thee one, who will be always a child." In this case we get a curious combination of the religious and reasoning faculties; a belief that effectual fervent prayer was potent, and could change the purpose of God, and the conviction that such a