The first week of January is set apart as a week of prayer. It is a custom of more than a half century's age, and it seems that "gracious answers have been received in proportion to the earnestness and unanimity of the petitions." That is to say, in this world's speech, the more Christians that have prayed and the more they have meant it, the better the result is known to have been. I don't believe all that. I don't believe that when God is asked to do something that he had not intended to do he counts noses before making up his mind whether to do it or not God probably knows the character of his work, and knowing that he has made this a world of knaves and dunces he must know that the more of them that ask for something, and the more loudly they ask, the stronger is the presumption that they ought not to have it. And I think God is perhaps less concerned about his popularity than some good folk seem to suppose.

Doubtless there are errors in the record of results—some things set down as "answers" to prayer which came about through the orderly operation of natural laws and would have occurred anyhow. I am told that similar errors have been made, or are believed to have been made, in the past. In 1730, for example, a good Bishop at Auvergne prayed for an eclipse of the sun as a warning to unbelievers. The eclipse ensued and the pious prelate made the most of it; but when it was shown that the astronomers of the period had foretold it he was a sufferer from irreverent gibes. A monk of Treves prayed that an enemy of the church, then in Paris, might lose his head, and it fell off; but it transpired that, unknown (or known) to the monk, the man was under sentence of decapitation when the prayer was made. This is related by Ausolus, who piously explains, however, that but for the prayer the sentence might perhaps have been commuted to service in the galleys. I have myself known a minister to pray for rain, and the rain came. Perhaps you can conceive his discomfiture when I showed him that the weather bureau had previously predicted a fair day.

I do not object to a week of prayer. But why only a week? If prayer is "answered" Christians ought to pray all the time. That prayer is "answered" the Scripture affirms as positively and unequivocally as anything can be affirmed in words: "All things whatsoever ye shall ask in prayer, believing, that ye shall receive." Why, then, when all the clergy of this country prayed, publicly for the recovery of President McKinley, did the man die? Why is it that although two pious Chaplains ask almost daily that goodness and wisdom may descend upon Congress, Congress remains wicked and unwise? Why is it that although in all the churches and half the dwellings of the land God is continually asked for good government, good government remains what it always and everywhere has been, a dream? From Earth to Heaven in unceasing ascension flows a stream of prayer for every blessing that man desires, yet man remains unblest, the victim of his own folly and passions, the sport of fire, flood, tempest and earthquake, afflicted with famine and disease, war, poverty and crime, his world an incredible welter of evil, his life' a labor and his hope a lie. Is it possible that all this praying is futilized and invalidated by the lack of faith?—that the "asking" is not credentialed by the "believing?" When the anointed minister of Heaven spreads his palms and uprolls his eyes to beseech a general blessing or some special advantage is he the celebrant of a hollow, meaningless rite, or the dupe of a false promise? One does not know, but if one is not a fool one does know that his every resultless petition proves him by the inexorable laws of logic to be the one or the other.