selves of God as “a very present help in trouble.” Love is impartial and universal in its adaptation and bestowals. It is the open fount which cries, “Ho, every one that thirsteth, come ye to the waters.”
In public prayer we often go beyond our convictions, beyond the honest standpoint of fervent desire. If we Public exaggerations are not secretly yearning and openly striving for the accomplishment of all we ask, our prayers are “vain repetitions,” such as the heathen use. If our petitions are sincere, we labor for what we ask; and our Father, who seeth in secret, will reward us openly. Can the mere public expression of our desires increase them? Do we gain the omnipotent ear sooner by words than by thoughts? Even if prayer is sincere, God knows our need before we tell Him or our fellow-beings about it. If we cherish the desire honestly and silently and humbly, God will bless it, and we shall incur less risk of overwhelming our real is wishes with a torrent of words.
If we pray to God as a corporeal person, this will prevent us from relinquishing the human doubts and Corporeal ignorance fears which attend such a belief, and so we cannot grasp the wonders wrought by infinite, incorporeal Love, to whom all things are possible. Because of human ignorance of the divine Principle, Love, the Father of all is represented as a corporeal creator; hence men recognize themselves as merely physical, and are ignorant of man as God's image or reflection and of man's eternal incorporeal existence. The world of error is ignorant of the world of Truth, — blind to the reality of man's existence, — for the world of sensation is not cognizant of life in Soul, not in body.
