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 in Be it ours, therefore, to emulate the fervour of holy men in prayer; and to prayer let us unite thanksgiving, imitating the example of the Apostles, who, as may be seen in the Epistles of St. Paul, always observed this salutary practice. To prayer let us unite fasting and alms-deeds. Fasting is most intimately connected with prayer: When cloyed with meat and drink, the mind is so pressed down as not to be able to raise itself to the contemplation of God, or comprehend the utility of prayer. Alms-deeds have also an intimate connexion with prayer. What pretension has he to charity, who, blessed with the means of affording relief to those who depend for subsistence on the bounty of others, refuses to stretch forth the hand of mercy to a neighbour and a brother? With what countenance can he, whose heart is devoid of charity, demand assistance from the God of charity, unless he, at the same time, implore the par don of his sins, and humbly beg of God to infuse into his soul the divine virtue of charity? This triple remedy was, therefore, appointed by God to aid man in the attainment of salvation. When we offend God by sin, wrong our neighbour, or injure ourselves, we appease the wrath of God by prayer: by almsdeeds we redeem our offences against man; and by fasting we appease God, and efface from our own souls the stains of sin. Each of these remedies, it is true, is applicable to every sort of sin: they are, however, peculiarly adapted to those which we have specially mentioned.

As this form of Christian prayer, delivered by Jesus Christ, is of such importance as to have required the preceding prefatory words which inspire those who approach God piously to approach him also more confidently, it becomes the duty of the pastor to premise a distinct and perspicuous exposition of them. The pious Christian will thus have recourse to prayer with increased alacrity, knowing that in prayer he communes with God, as with a father. To consider the words alone,