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a longer holiday. And why not now—from the child's point of view—as well as formerly? But I suppose few men in England, now, even of the strictly orthodox, are in this puerile stage. Almost all full-grown English Protestants recognize that, although miracles were freely performed from the year 4004 B.C. to, say A.D. 61 or thereabouts—when St. Paul shook off the serpent and took no harm—yet "the age of miracles is now past." Yet I have heard of men of business who make a point of praying earnestly on the subject of commercial speculations, the rise and fall of consols, the price of sugar and the like. Will any one maintain that people are not the worse for such prayers as these, or that the believer in natural Christianity is not a gainer by losing the desire and the power to utter them? On the whole, I see but one subject of prayer mentioned in our English Prayer-book, as to which natural Christianity would probably dictate silence: I mean the weather. It might be argued that, "since the weather is affected by human action (by the clearing of forests, draining of marshes, and so on), and since prayers affect human action, therefore they do affect the weather indirectly, and may affect it directly." But from "indirect" to "direct" is a great leap; and I am moved toward resignation rather than prayer, by the thought that, in revealing to us more and more of the extent of the causes and effects of meteorological phenomena, God seems to be shewing us that, in asking for weather that suits ourselves, we may be asking for weather that may not suit others. I should be sorry to see harvest prayers excluded from our Church service; but I think they should express our hope and trust in God's orderly government of the seasons, beseeching Him to bestow on the husbandman patience and skill so as to meet and improve adversity, and on the nation thrift and frugality so as to avoid waste.