that explanation we refer the pastor and others. To remove, however, the possibility of error on the part of the unlettered, it will be found useful to explain to the faithful the difference between the invocation of the saints, and the prayers which are offered to God.
We do not address God and the saints in the same manner; God we implore to grant us the blessings of which we stand in need, and to deliver us from the dangers to which we are exposed; but the saints, because they are the friends of God, we solicit to undertake the advocacy of our cause with him, to obtain for us, from him, all necessaries for soul and body. Hence, we make use of two different forms of prayer; to God, we properly say, " Have mercy on us," " Hear us;" but to the saints, " Pray for us." The words " Have mercy on us," we may also address to the saints, for they are most merciful; but we do so on a different principle; we beseech them to be touched with the misery of our condition, and to interpose in our behalf, their influence and intercession before the throne of God. In the performance of this duty, it is strictly incumbent on all not to transfer to creatures the right which belongs exclusively to God; and when, kneeling before the image of a saint, we repeat the Lord's Prayer, we are also to recollect, that we beg of the saint to pray with us, and to obtain for us those favours which we ask of God, in the petitions of the Lord's Prayer; in fine, that he become our interpreter and intercessor with God. That this is an office which the saints discharge, we read in the Apocalypse of John the Apostle. [1]
" Before prayer, prepare thy soul, and be not as a man that tempteth God," [2] is an admonition which has all the weight and authority of revelation. He whose conduct is in direct opposition to his prayers, who, whilst he holds familiar converse with God, suffers his mind to wander, tempts God. As, there fore, the dispositions with which we pray are of such vital importance, the pastor will teach his pious hearers how to pray. The first disposition, then, which should accompany our prayers, is an unfeigned humility of soul, an acknowledgment of our unworthiness, and a conviction that, when we approach God in prayer, our sins render us undeserving, not only of receiving a propitious hearing from him, but even of appearing in his presence. This preparation is frequently mentioned in the inspired Volume: " He hath had regard to the prayer of the humble," says David, " and he hath not despised their petition;" [3] " The prayer of him that humbleth himself," says Ecclesiasticus, " shall pierce the clouds." [4] But on a condition of such obvious importance, we abstain from citing many texts of Scripture. Two examples, however, at which we have already glanced, and which are apposite to our purpose, we shall not pass over in silence. The publican, " who, standing
