V. One difficulty in relation to prayer of which anti-christian people make much, and which often occurs even to the most devout, is as to how these specific answers to prayer can be made to agree with the regularity of God's laws and the order of His Providence. This question introduces us to a mystery which we cannot hope fully to solve. We have no idea that prayer alters either the perceptions or the will of God; neither do we imagine that it interferes with natural laws, so as to prevent their due and natural operation. The operations of nature are often affected by the human will, both directly and indirectly; yet no one supposes that to that extent the order of nature is disturbed. Why may not the influence of the human will upon nature act through the medium of prayer to the great Author of nature, as well as in any other way? No objection of this kind lies against prayer which does not equally lie against all human enterprise; yea, even against the daily work by which we live! It is a sufficient reply to every objection of this kind that it is founded in a philosophy of fatalism. Surely if man, within the limits of his power, can use nature for himself, God, whose power is infinitely greater, can use nature for him, if He be pleased on any terms to do so; and there is no more interference with the order of nature in the Divine use of it than there is in the human. Prayer may have its part to play in the great system of causation as well as work. It may be a part of the foreseen chain of causes and effects by which God unfolds His eternal purposes. The good order of a family is not disturbed by the margin given to the children's wishes and requests; and when we are wise enough to know, we shall see how it has been even so in the greater family of God. God is love before we pray as well as when He answers; and yet it may be according to His will, because it is according to His beneficent wisdom, that there shall be many blessings unreceived by us until we ask for them.