them hope in their labor and sure expectation of fruit from their toil.
But as set in operation for _man's good_, so, in an exigency that may
make necessary their suspension, to secure his deliverance from peril
and bring man back to the recognition of the personal God, as above,
law, is it unreasonable to believe that God has power thus to suspend or
overrule his own arrangements? A wise father will govern his children by
rules as securing their best good. But he will retain in his power the
suspending of those rules when special occasions arise, when the object
for which they exist can be better secured by their suspension. Shall
not the living God have the same right?

So much as to the reflections suggested by the dogmas of natural
religion. They sustain in reason our faith in prayer. The basis,
however, of our faith rests upon the unchanging and unchangeable
revelation of God, and not upon man's philosophy. Jesus taught his
disciples to pray, saying, "Our Father which art in Heaven." As
Christians, this is our authority for prayer. In the words, "OUR
FATHER," our Blessed Lord has given us the substance of all that can be
said, as to _the privilege of prayer, what to pray for_, and _how to
pray_. There can be no loftier exercise of soul ever given to created
intelligence than to come into conscious contact with the living God,
and be able to say "_My_ Father."

And surely, as my Father, with a loving father's heart, it must be his
desire that I should tell him _all_ my needs, _all_ my sorrows, _all_ my
desires. And, so his word commands, "Be careful for nothing, but _in
everything_, by prayer and supplication, with thanksgiving, let your
requests be made known unto God." (Phil, iv., 6.) Under this verse there
is positively no exception of any request that may not be made known
unto God. So there is true faith and right Christian philosophy in the