justbyfaith
Well-Known Member
The Bible never appeals to selfishness. It often addresses self-love, or the hopes and fears of men; because self-love, or a constitutional love of happiness, or dread of misery, is not in itself sinful. By thus appealing to the hopes, fears, and conscience, the mind, even of selfish beings, is led to such an investigation as to prepare the way for the enlightened and powerful remonstrances of conscience. Thus the investigation is carried on under the influence of these principles; but it is not the constitutional principle of self-love that finally determines the mind in its ultimate choice of obedience to God. When under the combined influence of hope, fear, and conscience, the mind has been led to the full investigation and consideration of the claims of God,--when these principles have influenced the mind so far to admit and cherish the influences of the Holy Spirit, as that it becomes enlightened, and is led to see what duty is, the mind is then ripe for a decision; conscience then has firm footing; it then has the opportunity of exerting its greatest power upon the will. And if the will decide virtuously, the attention is not at the instant occupied either with hopes or fears, or with those considerations that excite them. But at the moment when the decision is made, the attention must be occupied, either with the reasonableness, fitness and propriety of its Maker's claims, or with the hatefulness of sin, or the stability of his truth. The decision of the will, or the change of preference is made, not mainly because, at the instant, you hope to be saved, or fear to be damned, but because, to act thus, is right; to obey God, to serve him, to honor him, and promote his glory, is reasonable, and right, and just. This is a virtuous decision. This is a change of heart. It is true, the offer of pardon and acceptance has a powerful influence, by more fully demonstrating the unreasonableness of rebellion against such a God. While in despair, the sinner would flee, rather than submit. But the offer of reconciliation annihilates the influence of despair, and gives to conscience its utmost power.
Fourthly. You cannot change your heart by attending to the present state of your feelings. It is very common, when persons are called upon to change their hearts, for them to turn their thoughts upon themselves, to see whether they possess the requisite state of feeling. Whether they have conviction enough, and whether they have those emotions which they suppose necessarily precede a change of heart. They abstract their attention from those considerations that are calculated to decide their will, and think of their present feelings. In this diversion of their mind from the motives to change their heart, and fixing their attention upon their present mental state, they inevitably lose what feeling they have, and for the time being, render a change impossible. Our present feelings are subjects of consciousness, they have a felt existence in the mind, but if they be made, for a moment, the subject of attention, they cease to exist. While our thoughts are warmly engaged, and intensely occupied with objects without ourselves, with our past sins, with the character or requirements of God, with the love or sufferings of the Saviour, or with any other subjects, corresponding emotions will exist in our minds. But if from all these, we turn our attention to our present feelings, and attempt to examine them, there is no longer any thing before the mind to make us feel; our emotions cease of course. While a man steadily looks at an object, its image is painted on the retina of his eye. Now while he continues to direct his eye to the object, the image will remain upon the retina, and the corresponding impression will be upon his mind; but should he turn away his eye, the image upon the retina would no longer remain, and should he direct his attention to the mental impression, instead of the object that caused it, the impression would at once be effaced from his mind.
Instead, therefore, of waiting for certain feelings, or making your present state of mind the subject of attention, please to abstract your thoughts from your present emotions, and give your undivided attention to some of the reasons for changing your heart.
Remember, the present object is, not directly to call into existence certain emotions, but, by leading your mind to a full understanding of your obligations, to induce you to yield to principle, and to choose what is right. If you will give your attention, I will try to place before you such considerations as are best calculated to induce the state of mind, which constitutes a change of heart.
Fourthly. You cannot change your heart by attending to the present state of your feelings. It is very common, when persons are called upon to change their hearts, for them to turn their thoughts upon themselves, to see whether they possess the requisite state of feeling. Whether they have conviction enough, and whether they have those emotions which they suppose necessarily precede a change of heart. They abstract their attention from those considerations that are calculated to decide their will, and think of their present feelings. In this diversion of their mind from the motives to change their heart, and fixing their attention upon their present mental state, they inevitably lose what feeling they have, and for the time being, render a change impossible. Our present feelings are subjects of consciousness, they have a felt existence in the mind, but if they be made, for a moment, the subject of attention, they cease to exist. While our thoughts are warmly engaged, and intensely occupied with objects without ourselves, with our past sins, with the character or requirements of God, with the love or sufferings of the Saviour, or with any other subjects, corresponding emotions will exist in our minds. But if from all these, we turn our attention to our present feelings, and attempt to examine them, there is no longer any thing before the mind to make us feel; our emotions cease of course. While a man steadily looks at an object, its image is painted on the retina of his eye. Now while he continues to direct his eye to the object, the image will remain upon the retina, and the corresponding impression will be upon his mind; but should he turn away his eye, the image upon the retina would no longer remain, and should he direct his attention to the mental impression, instead of the object that caused it, the impression would at once be effaced from his mind.
Instead, therefore, of waiting for certain feelings, or making your present state of mind the subject of attention, please to abstract your thoughts from your present emotions, and give your undivided attention to some of the reasons for changing your heart.
Remember, the present object is, not directly to call into existence certain emotions, but, by leading your mind to a full understanding of your obligations, to induce you to yield to principle, and to choose what is right. If you will give your attention, I will try to place before you such considerations as are best calculated to induce the state of mind, which constitutes a change of heart.