VOL. IX. NEW VERNON, ORANGE CO., N. Y., MARCH 1, 1841. NO. 5.

VOL. IX. NEW VERNON, ORANGE CO., N. Y., MARCH 1, 1841. NO. 5.

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FOR THE SIGNS OF THE TIMES.

The Plains, Fauqr. Co., Va., Jan. 25, 1841.

To the editor of the Signs of the Times,

A brother beloved, having a communication to make on a subject, having written lately on several subjects to yourself and others, having no variety of thoughts to communicate, and yet having some inclination to cherish the paper a little, I am somewhat at a loss for a subject. But while ruminating, the subject of Christian Experience comes before me; and I think of the consolation I hope I have received in reading some of the experiences of my brethren whose faces I have never seen; and the warmth of affection flowing towards them, and calling to mind past seasons which have been to me deeply interesting, I will tell my brethren through your columns, if you please, some of my experience as far as subject. Perhaps it may administer, through the operation of the blessed Spirit, some small degree of comfort to some of the weaklings of my Master’s flock. And I shall state it in this way. If a view by faith (not in the glass) of the divine glory and fulness of the blessed Saviour fills the soul with such soul melting as I hope I sometimes feel; and such desire to be like him in all holy exercise; to be diligent in business; fervent in spirit; serving the Lord; how little do we see of his glory, and how seldom are the opportunities in which we are favored with such special manifestation of his grace! And how corrupt and abominable must our nature be, since we are so much of the time so low, dull, dark and indifferent in our feelings; so light, vain, proud and wandering in our minds, have so many vain, foolish and sinful thoughts, are so glued to this world and its vanities, so inconstant to Jesus in our affections, and our zeal in his cause so inferior to the zeal of many in the service of their idols! How unworthy the christian character do we act when Jesus hides his glorious face from our view, and that lump of corruption called self is left without the restraint of his special presence and power to keep it in subjection! It does not appear that such manifestations of his love as he sometimes makes is sufficient to keep the soul long in a tranquil state: for what Paul calls the old man can bear religious as well as the proud monarch of Babylon when he saw the form of the fourth in his overheated furnace: for when he saw there was a God who could deliver from his fiery oven, he could at once make a religious law to show his zeal in behalf of the God of Shadrach, Meshech and Abednego, and when we are quickened to diligence in duty by the light of Christ’s loving countenance, and a view of his glory and precious relative to the ashamed, and our former negligence makes us ashamed, and a taste of the sweets of bliss divine is given, we begin at once to pass resolutions in relation to our future diligence in the way of duty. As the Arminian teaches that our comfort in religion depends on our faithfulness therein, and there is so much comfort to be enjoyed, and so much safety from future pain and the execution of the curse of the law, our old man (being an Arminian) resolves we must and his might (which is perfect weakness) to be more faithful; he acknowledges that he has done wrong, he ought to do better, he must do better, he ought to better—he must maintain—make more—pray more—read more—repent more—be more studious in religious things—more punctual to fulfil his promises—more upright in the walk—more reserved in his conversation—more religious in his appearance—in short for God—indeed so much better every way, so that he may enjoy more comfort, have less trouble, be much better thought of among professors of religion and by the world at large. But all his resolutions, promises, repentances, vows, repentance and the rest of his religious exercises are no better than Nebuchadnezzar’s decree that nobody should speak anything against the God of Israel. Self, beloved self, is at the bottom of such resolutions to originate in and flow from the flesh.

That we ought to pray more and repent of all our wickedness in the sight of God, is granted—may we by the Spirit of God find these to be Jesus sweet and precious to our hearts, our spiritual warfare, and both which is perfect weakness to keep faithful; he acknowledges that he has done wrong, he ought to do better, he must do better, to much in the use of means—and there is so much human pride, love of Christ, as well as in the name of Christ lessens it and bring peace and consolation. It resolves he must pray more and spend less time in vain thoughts and unfruitfulness, be more punctual to fulfil his promises—more upright in his walk—more reserved in his conversation—more religious in his appearance—in short for God—indeed so much better every way, so that he may enjoy more comfort, have less trouble, be much better thought of among professors of religion and by the world at large. But all his resolutions, promises, repentances, vows, repentance and the rest of his religious exercises are no better than Nebuchadnezzar’s decree that nobody should speak anything against the God of Israel. Self, beloved self, is at the bottom of such resolutions to originate in and flow from the flesh.

That we ought to pray more and repent of all our wickedness in the sight of God, is granted—may we by the Spirit of God find these to be Jesus sweet and precious to our hearts, our spiritual warfare, and both which is perfect weakness to keep faithful; he acknowledges that he has done wrong, he ought to do better, he must do better, to much in the use of means—and there is so much human pride, love of Christ, as well as in the name of Christ lessens it and bring peace and consolation. It resolves he must pray more and spend less time in vain thoughts and unfruitfulness, be more punctual to fulfil his promises—more upright in his walk—more reserved in his conversation—more religious in his appearance—in short for God—indeed so much better every way, so that he may enjoy more comfort, have less trouble, be much better thought of among professors of religion and by the world at large. But all his resolutions, promises, repentances, vows, repentance and the rest of his religious exercises are no better than Nebuchadnezzar’s decree that nobody should speak any thing against the God of Israel. Self, beloved self, is at the bottom of such resolutions to originate in and flow from the flesh.

That we ought to pray more and repent of all our wickedness in the sight of God, is granted—may we by the Spirit of God find these to be Jesus sweet and precious to our hearts, our spiritual warfare, and both which is perfect weakness to keep faithful; he acknowledges that he has done wrong, he ought to do better, he must do better, to much in the use of means—and there is so much human pride, love of Christ, as well as in the name of Christ lessens it and bring peace and consolation. It resolves he must pray more and spend less time in vain thoughts and unfruitfulness, be more punctual to fulfil his promises—more upright in his walk—more reserved in his conversation—more religious in his appearance—in short for God—indeed so much better every way, so that he may enjoy more comfort, have less trouble, be much better thought of among professors of religion and by the world at large. But all his resolutions, promises, repentances, vows, repentance and the rest of his religious exercises are no better than Nebuchadnezzar’s decree that nobody should speak anything against the God of Israel. Self, beloved self, is at the bottom of such resolutions to originate in and flow from the flesh.

That we ought to pray more and repent of all our wickedness in the sight of God, is granted—may we by the Spirit of God find these to be Jesus sweet and precious to our hearts, our spiritual warfare, and both which is perfect weakness to keep faithful; he acknowledges that he has done wrong, he ought to do better, he must do better, to much in the use of means—and there is so much human pride, love of Christ, as well as in the name of Christ lessens it and bring peace and consolation. It resolves he must pray more and spend less time in vain thoughts and unfruitfulness, be more punctual to fulfil his promises—more upright in his walk—more reserved in his conversation—more religious in his appearance—in short for God—indeed so much better every way, so that he may enjoy more comfort, have less trouble, be much better thought of among professors of religion and by the world at large. But all his resolutions, promises, repentances, vows, repentance and the rest of his religious exercises are no better than Nebuchadnezzar’s decree that nobody should speak any thing against the God of Israel. Self, beloved self, is at the bottom of such resolutions to originate in and flow from the flesh.

That we ought to pray more and repent of all our wickedness in the sight of God, is granted—may we by the Spirit of God find these to be Jesus sweet and precious to our hearts, our spiritual warfare, and both which is perfect weakness to keep faithful; he acknowledges that he has done wrong, he ought to do better, he must do better, to much in the use of means—and there is so much human pride, love of Christ, as well as in the name of Christ lessens it and bring peace and consolation. It resolves he must pray more and spend less time in vain thoughts and unfruitfulness, be more punctual to fulfil his promises—more upright in his walk—more reserved in his conversation—more religious in his appearance—in short for God—indeed so much better every way, so that he may enjoy more comfort, have less trouble, be much better thought of among professors of religion and by the world at large. But all his resolutions, promises, repentances, vows, repentance and the rest of his religious exercises are no better than Nebuchadnezzar’s decree that nobody should speak anything against the God of Israel. Self, beloved self, is at the bottom of such resolutions to originate in and flow from the flesh.

That we ought to pray more and repent of all our wickedness in the sight of God, is granted—may we by the Spirit of God find these to be Jesus sweet and precious to our hearts, our spiritual warfare, and both which is perfect weakness to keep faithful; he acknowledges that he has done wrong, he ought to do better, he must do better, to much in the use of means—and there is so much human pride, love of Christ, as well as in the name of Christ lessens it and bring peace and consolation. It resolves he must pray more and spend less time in vain thoughts and unfruitfulness, be more punctual to fulfil his promises—more upright in his walk—more reserved in his conversation—more religious in his appearance—in short for God—indeed so much better every way, so that he may enjoy more comfort, have less trouble, be much better thought of among professors of religion and by the world at large. But all his resolutions, promises, repentances, vows, repentance and the rest of his religious exercises are no better than Nebuchadnezzar’s decree that nobody should speak anything against the God of Israel. Self, beloved self, is at the bottom of such resolutions to originate in and flow from the flesh.

May this then be my consolation, that where sin abounded grace did much more abound. So as sin hath abounded in me, grace may much more abound towards me; that as sin hath reigned in me unto death, even so may grace reign in me through righteousness unto eternal life by Jesus Christ our Lord.

Yours to serve for you, Lord and in his cause, by grace to serve for my Lord and in his cause, by the leave of his providence and the aid of his Spirit.

HEZEKIAH WEST.
South-hill, Bradford Co., Pa., Jan. 21, 1841