ith which is often staggered, a patience which may
be ready to fail, in the view of the darker aspects of Providence; for
many a true believer may say, "As for me, my feet were almost gone, my
steps had well-nigh slipped; for I was envious at the foolish, when I
saw the prosperity of the wicked;" and even "the spirits of just men
made perfect" sing the song, "O Lord! how long?"

--It is nowhere declared in Scripture that Providence excludes the aid
of Science, or that Prayer supersedes the diligent use of ordinary
means. On the contrary it is written, "When wisdom entereth into thine
heart, and knowledge is pleasant unto thy soul, discretion shall
preserve thee, understanding shall keep thee;" and believers are
required to be "not slothful in business," while they are "fervent in
spirit, serving the Lord."[300]

On all these points, so clearly involved in the Christian doctrine of
Providence and Prayer, Mr. Holyoake's argument rests on assumptions
which are utterly groundless, and hence he imagines that the doctrine is
contradicted by experience, when a more scriptural view of it would be
sufficient to obviate all his objections. He reasons as if there could
be no truth in the doctrine of a special Providence, and no efficacy in
Prayer, unless _every_ petition were immediately heard and answered;
unless the cry of nature in distress were sufficient to ward off the
stroke of disease and bereavement, and to avert all the calamities of
life; unless the operation of the general laws of Nature were forthwith
suspended; unless the present state of trial and discipline were
converted into one of strict and impartial retribution; and unless man's
wisdom and man's agency were to be superseded altogether by dependence
on a higher power. But not one of these suppositions has any place in
the doctrine of Scripture on the subject. It speaks of a special
Providence, but not such as is incompatible with the constant operation
of natural laws; it ascribes a certain efficacy to Prayer, but not such
as implies a miraculous interference with the ordinary course of Nature,
and still less an exemption from affliction, or an equal distribution of
good and evil in the present life. If it be said that such being the
doctrine of Scripture, it can afford little or no consolation, since it
holds out no hope of sure and instant relief in circumstances of
distress and danger, may we not ask, Is there no comfort in knowing that
our affairs are unde