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FROM THE NEW-YORK OBSERVER.

PRAYER OF FAITH.

"And whatsoever ye shall ask, in my name, that will I do; that the Father may be glorified in the Son." John xiv. 13.

This and similar passages are promises so extensive and positive, that some divines of the present day confine them to the age and faith of miracles. Others quote them to support what are by many They considered dangerous notions in regard to the prayer of faith. believe that even now, if a Christian ask any thing in the name of Christ, that very thing will be granted. I am of the latter opinion. But what is it to ask in the name of Christ? That thousands of petitions are put up verbally in his name and not answered,is unquestionble: To ask in his name, requires, as I think, the following feelings:

1. Confidence in his power as God. His name is the everlasting Father, the mighty God; and consequently, every just idea of it includes the idea of divinity.

2. An ardent desire for the blessing sought; for it would be mockery to call upon the Majesty of heaven for what is not wanted, or is considered a thing of little consequence.

9. The blessing must be asked not only for Christ's sake as coming through him, but for his sake in the sense of "for his benefit;” i. e. the advancement of his glory and kingdom must be the object. The expression " in my name" is used in the 26th verse; and there obviously means not only through Christ, but for his interest. The prayer of faith must have the same things in view.

4. As the blessing is not asked for any selfish end, there will be felt an unfeigned and entire submission. The feeling will not be, "give it Lord," in an imperative way; but it will be cordially submitted, as to one who knows better than the suppliant what is best.

5. Where the above mentioned feelings really exist, there will be the utmost confidence that the identical blessing will be granted. No such prayer was ever made without the powerful influences of the Spirit upon the heart. Those influences would only be exerted where it was the will of God to grant the blessing. The belief of receiving the blessing would not be in view of the feeling exercised, but an impression produced by the Spirit upon the mind.

It may be objected, that such a belief in regard to prayer, will lead to the wildest enthusiasm. But is it incredible that a man's belief should be under the influence of the Holy Spirit? May he not prcduce in the mind a firm belief of a truth otherwise doubtful. And let us look at facts. In Clark's lives of eminent English divines, are many well attested cases, where a firm belief that the blessing would be granted, was produced and followed by the blessing. Others where the blessing was said by the suppliant to be denied, and the event corresponded to the expectation. Instances have not been wanting

among private Christians in our own day. The mother of the missionary, Mills, is not the only one who can attest the truth of such an observation.

The real Christian is in no danger from believing this notion of the prayer of faith; for no one who understands it from experience, will mistake any thing else for it. The exercises are of so distinct and peculiar a kind, that there is no room for a mistake. They resemble in many respects the feelings of the sinner who, in submitting to God, is filled with joy so sweet and seemingly divine, that he never afterward mistakes mere natural feeling for a similar exercise. And now, how shall the passage at the head of this article be saved from entire rejection, but by views like the above? To say that the promise is not to us, is depriving the believer of a treasure worth more than volumes of metaphysical sermons, that bring all to the test of human reason, under the disguise of a sincere belief of the Scriptures.

There may be acceptable prayer which falls short of producing a firm belief-for there are many degrees of faith; but that we are in every instance required to exercise the feelings specified above under the first four heads, will not be questioned. And in proportion as they become strong and sensible, will be the faith for the blessing. No view of prayer can humble us more; and ere this be rejected by any Christian, the words of our Saviour may well be examined with prayer, lest a glorious promise should be rejected. C. S. A.

THE CRUSADES.

In the year 1096, a numerous army of 800,000 men, the greatest ever heard of in modern times, set forward for Constantinople, in several distinct bodies, under the command of different generals. From thence they proposed to pursue their march into Asia, and they expected to receive reinforcements and supplies from Alexis Commenius, the Grecian Emperor.

One grand division was conducted by Peter the Hermit, who still retained the habit of an austere monk. Some of the most sagacious commanders judged this a prudent measure, by which they got rid of an irregular, unmanageable mob, not easy to be reduced to military discipline, and who might greatly embarrass them in their warlike operations. Peter directed his course through Hungary and Thrace, where the troops under his command committed such cruelties and outrages, as provoked the inhabitants to rise in arms, and cut off great numbers of them.

Those divisions which were led on by more experienced and illustrious commanders behaved with greater decency, and with less diminution of numbers and reputation, arrived at Constantinople. This vast and formidable army passed through the straits of Gal

lipolis, and proceeded towards Bythinia. Upon their arrival, they laid siege to Nice, the capital city, of which they made themselves masters, in the year 1097. From thence they carried their victorious arms into Syria, and reduced Antioch, which with its rich and extensive territory, was assigned to Boemand, Duke of Apulia. Edessa was next subdued, of which Baldwin took possession. After some defeats and some victories in the field, the siege of Jerusalem was undertaken, which continued for five weeks. At last the happy conquest of this famous city was accomplished by the Christian army, in the year 1099, which crowned their sanguine hopes. It was taken by storm, on the 15th of July.

All, who were not Christians, were put to the sword. Above 70,000 Musselmen were massacred. The Jews were collected into one place, and burnt together. An immense spoil, of inestimable value, was found in the Mahometan mosques.

Godfrey of Boulogne was saluted king of Jerusalem, by universal consent. But when a crown, resplendant with gold and gems, was presented him, he declined it with a grave and serious modesty, and said, that he could not bear the thought of wearing a crown of gold, in that city where the King of kings had been crowned with thorns.

However, he governed Jerusalem with singular wisdom and fortitude, supported his new dignity with signal honour and moderation, and reserved a small but gallant army for his security, whilst he permitted the remaining troops to return home.

About a year after the taking of Jerusalem, Godfrey, the heroick and virtuous Prince, died, leaving his dominions to his brother Baldwin.

Nine kings reigned in succession, and the kingdom subsisted Ss years, till A. D. 1187, when the Musselmen regained their former dominion.

But after the spirit of crusading, like an epidemick madness, had seized the European Princes, it was a long time before it could be extinguished. Fresh expeditions to Palestine were set on foot, from time to time, and repeated efforts were made by the Christians. However, about the year 1298, all Christian Princes were entirely extirpated from the Holy Land.

During the 200 years of the Crusades, an incredible number of Christians perished by the sword, famine, pestilence and other calamities. According to some historians, above two millions of people were destroyed, in these romantick, superstitious expeditions.

Nisbet's Eccles. Hist.

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LITERATURE INDEBTED TO RELIGION.

The characters approved by Christianity, are as opposite, as they are superior, to all the models of excellence, proposed by other religions. No contrast can be stronger, than that which exists between the great men and the heroes, nurtured by a fabulous theology, and the noble company of the apostles, confessors, and mar-tyrs of the cross; it is pride against humility-stubbornness against patience contempt, or implacable wrath against love to enemies and patriotism, pursuing its country's glory, at the expense of the rights, the peace, and the existence of all other nations, against that universal benevolence, which recognises in every man a brother, weeps with all that suffer, and pours out its prayers, and toils, and denies itself, to bless and to save the world. It would be superfluous to remark, that heathen genius has never conceived of such purity and loveliness, as unite their attractions in the majestic Redeemer; his character is all original; it is a beam in a starless hemisphere, a single radiating point on the night of human destiny. It is easy, therefore to account for the wide difference, which has often been observed,between the spirit and sentiments of Christian writers, in every department of learning, and of those, who draw all their materials of thought and of ornament, from pagan sources. Not to say that antiquity furnishes no example of a philosopher, who could think like Newton, or a moralist, who could elucidate human obligation like Edwards, or Johnson; we find a proof of a superiority of Christian principles, even in those works of imagination, which are deemed scarcely susceptible of influence from religion. The common romance and the novel, with all their fooleries and ravings, would be more contemptible than they are, did they not sometimes, undesignedly, catch a conception, or adorn a character, from the rich treasury of revelation; and the more splendid fictions of the poet, derive their highest charm, from the evangelical philanthropy, tenderness, and sublimity that invest them. But for the gospel, Homer and Milton might have stood upon the same shelf, equals in morality, as they are competitors for renown; Young, had been ranked with Juvenal; and Cowper, perhaps, the enchanting Cowper, had united with Horace and with Ovid, to swell the tide of voluptuousness. I revolt from the thought. Who would reduce to one mass of sensuality, inflamable passion, pride, superstition, and impiety, all that delights us in the aspirings of fancy and the magic of invention?

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EXTRACT." The Bible tells me but of one Christ; and owns as children of the light, none but those who know and believe in him. It knows no half-Saviour for the half sinful; and owns not, as believers of the Gospel, those who believe such a system. Many false Christs and false prophets also are gone out into the world; and we

are informed that they work such "signs and wonders as would deceive, if it were possible, even the elect." I desire, therefore, ever to be on my guard against the wonderful reputation, and wonderful (apparent) usefulness of those who do not preach the truth.” John Walker.

RIGHTS OF CONSCIENCE.

There is a strange way of talking, as if the rights of conscience pertained only to Sabbath-breakers, profane persons, and drunkards. So far is this carried, that persons unpolluted with these vices cannot express their dislike of them, nor even their intention to abstain from them, without exciting the cry,that the rights of conscience are invaded. But, as we humbly conceive, a moral and religious man may have a conscience; and his rights in this respect may be as well worth regarding, as another man's. As matters now stand, some persons at least, connected with the Post Office department, are compelled by law to violate their consciences by breaking the Sabbath, or retire from their post. Some, we know, have chosen the latter alternative. Are laws expedient, which exclude all such men from an employment, where integrity and faithfulness are peculiarly requisite?

All persons employed about the mail, are hired and paid by the nation. Every freeman is holden by law to pay his part of the expense. The consciences of many forbid them to hire men to labour on the Sabbath. May they not even ask that their money may cease to be expended in what their consciences condemn, without being accused of abridging the rights of conscience of others?

Finally, should the transportation of mails on the Sabbath be stopped by law, whose conscience would be violated? In other words, are there any, whose conscience would require it of them, as a duty, even if the laws of the country did not require it, to be employed about the mail on the Sabbath?--Vt. Chron.

PROFESSION AND PRACTICE.

Were trials confined to points of faith, or to the formal profession of them, neither the believer's corruptions, nor the profane world, nor Satan, would much complain. God and his cause would.nominally bear the sway, but their interests would continue perfectly secure. If religion would but confine its demands to doctrines and professions, even the Devil and the world would be good neighbours to it. And here, there is a snare, into which, it is feared, many fall. They make a bold stand for the truth, and with this are satisfied. Their devotion is cold and formal.--They are not over scrupulous about the paying of baptismal vows, or the religious instruction of their children. They can seize on worldly gain, without minutely weighing motives, or seeking the fairest means. They can go more than half way to filthy, obscene, or profane conversation; can drink al

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