least as in the greatest of the phenomena of
nature, is open to arbitrarily interfere with the established course of
things because an individual or a score of individuals wish it.

But what of the alleged answers to prayers which are held to establish
its efficacy? I unhesitatingly ascribe the results to increased
activity, more resolute determination, on the part of the natural will
of the votary. Let a man, for example, become convinced that the
crisis of his life has arrived, that a certain policy must be at once
adopted, a certain post secured, or an examination passed, and the
natural bending of the energies in a given direction redoubles his
ordinary powers. If a post has to be obtained and influence is
necessary, he prosecutes a more resolute canvass; if an examination
must be passed, a degree secured, he reads with increased application,
and, as a matter of course, he succeeds. If, in the meantime, he has
had recourse to prayer, his womankind, or possibly he himself, will
ascribe the entire results to that agency, while the results are
altogether due to his own persistent efforts. _He has answered his own
prayers_. Does the most pious individual believe, if all efforts were
remitted, or no exceptional energy put forth by the individual in
question, but the whole matter left entirely "in the hands of God," as
the phrase runs, that any successful results would have ensued? Not
one. And hence those axioms which the common-sense, even of the most
credulous, adopts as true, namely, that, "Heaven only helps those who
help themselves," or, as another pious recommendation goes, "Pray as
though everything depended on God, _act as though everything depended
on yourself_". What wonder, when this advice is followed out to the
letter, that we are overwhelmed with assurances that prayers have been
answered, when a man is appointed to a sinecure or has obtained a
life-pension? What one would like to ask is this: Do these credulous
people suppose that the event would have been otherwise, had the young
candidate not prayed? Do they suppose that the Deity would positively
have snatched away the prize at the last moment, and given it to
another, simply because he had not been consulted in the matter? If
they do, then we must confess our ideals of the Divine are very
different from theirs.

Powers are given to man for one purpose--that he may use them--and to
us it is wholly irrational to suggest that what is given wi