We find therefore that sight and personal intercourse do not seem necessary to the production or increase of attachment, where the means of close contact have been afforded; but on the other hand, if an object have been prevented from coming into close contact, sight and personal intercourse are not sufficient to give it the power of exciting the affections in proportion to its real magnitude. Suppose the case of a person whom we have often seen, and may have occasionally conversed with, and of whom we have been told in the general, that he possesses extraordinary merits. We assent to the assertion. But if we have no knowledge of particulars, no close acquaintance with him, nothing in short which brings his merits home to us, they interest us less than what we know to be a far inferior degree of the very same qualities in one of our common associates. A parent has several children, all constantly under his eye, and equally dear to him. Yet if any one of them be taken ill, it is brought into so much closer contact than before, that it seems to absorb and engross the parent’s whole affection. Thus then, though it will not be denied that an object by being visible may thereby excite its corresponding affection with more facility; yet this is manifestly far from being the prime consideration. And so far are we from being the slaves of the sense of vision, that a familiar acquaintance with the intrinsic excellences of an object, aided, it must be admitted, by the power of habit, will render us almost insensible to the impressions which its outward form conveys, and able entirely to lose the consciousness of an unsightly exterior.
We may be permitted to remark, that the foregoing observations furnish an explanation, less discreditable than that which has been sometimes given, of an undoubted phænomenon in the human mind, that the greatest public misfortunes, however the understanding may lecture, are apt really to affect our feelings less than the most trivial disaster which happens to ourselves. An eminent writer[39] scarcely overstated the point when he observed, “that it would occasion a man of humanity more real disturbance to know that he was the next morning to lose his little finger, than to hear that the great empire of China had been suddenly swallowed up by an earthquake. The thoughts of the former, would keep him awake all night; in the latter case, after making many melancholy reflections on the precariousness of human life, and the vanity of all the labours of man which could be thus annihilated in a moment; after a little speculation too perhaps on the causes of the disaster, and its effects in the political and commercial world; he would pursue his business or his pleasure with the same ease and tranquillity as if no such accident had happened; and snore at night with the most profound serenity over the ruin of a hundred million of his fellow creatures. Selfishness is not the cause of this, for the most unfeeling brute on earth would surely think nothing of the loss of a finger, if he could thereby prevent so dreadful a calamity.” This doctrine of contact which has been opened above, affords a satisfactory solution; and from all which has been said (the writer has reason perhaps to apologize for the length of the discussion) the circumstances, by which the affections of the mind towards any particular object are generated and strengthened, may be easily collected. The chief of these appear to be, whatever tends to give a distinct and lively impression of the object, by setting before us its minute parts, and by often drawing towards it the thoughts and affections, so as to invest it by degrees with a confirmed ascendency: whatever tends to excite and to keep in exercise a lively interest in its behalf: in other words; full knowledge, distinct and frequent mental entertainment, and pathetic contemplations. Supposing these means to have been used in any given degree, it may be expected, that they will be more or less efficacious, in proportion as the intrinsic qualities of the object afford greater or less scope for their operation, and more or fewer materials with which to work. Can it then be conceived, that they will be of no avail when steadily practised in the case of our Redeemer! If the principles of love, and gratitude, and joy, and hope, and trust, are not utterly extinct within us, they cannot but be called forth by the various corresponding objects which that blessed contemplation would gradually bring forth to our view. Well might the language of the apostle be addressed to Christians, “Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory[40].”
But fresh considerations pour in to render in this instance, the plea of its being impossible to love an invisible being, still more invalid. Our blessed Saviour, if we may be permitted so to say, is not removed far from us; and the various relations in which we stand towards him, seem purposely made known to us, in order to furnish so many different bonds of connection with him, and consequent occasions of continual intercourse. He exhibits not himself to us “dark with excessive brightness,” but is let down as it were to the possibilities of human converse. We may not think that he is incapable of entering into our little concerns, and sympathizing with them; for we are graciously assured that he is not one “who cannot be touched with the feeling of our infirmities, having been in all points tempted like as we are[41].” The figures under which he is represented, are such as convey ideas of the utmost tenderness. “He shall feed his flock like a shepherd; he shall gather the lambs in his arm, and carry them in his bosom, and shall gently lead those that are with young[42].”—“They shall not hunger nor thirst, neither shall the heat nor sun smite them; for he that hath mercy on them, shall lead them, even by the springs of water shall he guide them[43].” “I will not leave you orphans[44]” was one of his last consolatory declarations[45]. The children of Christ are here separated indeed from the personal view of him; but not from his paternal affection and paternal care. Meanwhile let them quicken their regards by the animating anticipation of that blessed day, when he “who is gone to prepare a place for them, will come again to receive them unto himself.” Then shall they be admitted to his more immediate presence: “Now we see through a glass darkly; but then face to face: now I know in part; but then shall I know, even as I am known[46].”
Surely more than enough has been now said to prove that this particular case, from its very nature, furnishes the most abundant and powerful considerations and means for exciting the feelings; and it might be contended, without fear of refutation, that by the diligent and habitual use of those considerations and means, we might with confident expectation of success, engage in the work of raising our affections towards our blessed Saviour to a state of due force and activity. But, blessed be God, we have a still better reliance; for the grand circumstance of all yet remains behind, which the writer has been led to defer, from his wish to contend with his opponents on their own ground. This circumstance is, that here, no less than in other particulars, the Christian’s hope is founded, not on the speculations or the strength of man, but on the declaration of Him who cannot lie, on the power of Omnipotence.
We learn from the Scriptures that it is one main part of the operations of the Holy Spirit, to implant these heavenly principles in the human mind, and to cherish their growth. We are encouraged to believe that in answer to our prayers, this aid from above will give efficacy to our earnest endeavours, if used in humble dependence on divine grace. We may therefore with confidence take the means which have been suggested. But let us, in our turn, be permitted to ask our opponents, have they humbly and perseveringly applied for this divine strength? or disclaiming that assistance, perhaps as tempting them to indolence, have they been so much the more strenuous and unwearied in the use of their own unaided endeavours? or rather have they not been equally negligent of both? Renouncing the one, they have wholly omitted the other. But this is far from being all. They even reverse all the methods which we have recommended as being calculated to increase regard; and exactly follow that course which would be pursued by any one who should wish to reduce an excessive affection. Yet thus leaving untried all the means, which, whether from Reason or Scripture, we maintain to be necessary to the production of the end, nay using such as are of a directly opposite nature, these men presume to talk to us of impossibilities! We may rather contend that they furnish a fresh proof of the soundness of our reasonings. We lay it down as a fundamental position, that speculative knowledge alone, that mere superficial cursory considerations, will be of no avail. Nothing is to be done without the diligent continued use of the appointed method. They themselves afford an instance of the truth of our assertions; and while they supply no argument against the efficacy of the mode prescribed, they acknowledge at least that they are wholly ignorant of any other.
But let us now turn our eyes to Christians of a higher order, to those who have actually proved the truth of our reasonings; who have not only assumed the name, but who have possessed the substance, and felt the power of Christianity; who though often foiled by their remaining corruptions, and shamed and cast down under a sense of their many imperfections, have known in their better seasons, what it was to experience its firm hope, its dignified joy, its unshaken trust, its more than human consolations. In their hearts, love also towards their Redeemer has glowed; a love not superficial and unmeaning (think not that this would be the subject of our praise) but constant and rational, resulting from a strong impression of the worth of its object, and heightened by an abiding sense of great, unmerited, and continually accumulating obligations; ever manifesting itself in acts of diligent obedience, or of patient suffering. Such was the religion of the holy martyrs of the sixteenth century, the illustrious ornaments of the English church. They realized the theory which we have now been faintly tracing. Look to their writings, and you will find that their thoughts and affections had been much exercised in habitual views of the blessed Jesus. Thus they used the required means. What were the effects? Persecution and distress, degradation and contempt in vain assailed them—all these evils served but to bring their affections into closer contact with their object; and not only did their love feel no diminution or abatement, but it rose to all the exigencies of the occasion, and burned with an increase of ardor; and when brought forth at last to a cruel and ignominious death, they repined not at their fate; but rather rejoiced that they were counted worthy to suffer for the name of Christ. By the blessing of God the writer might refer to still more recent times. But lest his authorities should be disputed, let us go to the Apostles of our Lord; and while, on a very cursory perusal of their writings, we must acknowledge that they commend and even prescribe to us the love of Christ, as one of the chief of the Christian graces; so on a more attentive inspection of those writings, we shall discover abundant proofs that they were themselves bright examples of their own precept; that our blessed Saviour was really the object of their warmest affection, and what he had done and suffered for them the continual matter of their grateful remembrance.
The disposition so prevalent in the bulk of nominal Christians, to form a religious system for themselves, instead of taking it from the word of God, is strikingly observable in their scarcely admitting, except in the most vague and general sense, the doctrine of the influence of the Holy Spirit. If we look into the Scriptures for information on this particular, we learn a very different lesson. We are in them distinctly taught, that “of ourselves we can do nothing;” that “we are by nature children of wrath,” and under the power of the evil spirit, our understandings being naturally dark, and our hearts averse from spiritual things; and we are directed to pray for the influence of the Holy Spirit to enlighten our understandings, to dissipate our prejudices, to purify our corrupt minds, and to renew us after the image of our heavenly Father. It is this influence which is represented as originally awakening us from slumber, as enlightening us in darkness, as “quickening us when dead[47],” as “delivering us from the power of the devil,” as drawing us to God, as “translating us into the kingdom of his dear Son[48],” as “creating us anew in Christ Jesus[49],” as “dwelling in us, and walking in us[50];” so that “putting off the old man with his deeds,” we are to consider ourselves as “having put on the new man, which is renewed in knowledge after the image of Him that created him[51]”; and as those who are to be “an habitation of God through the Spirit[52].” It is by this Divine assistance only that we can grow in Grace, and improve in all Holiness. So expressly, particularly, and repeatedly does the word of God inculcate these lessons, that one would think there were scarcely room for any difference of opinion among those who admit its authority. Sometimes [53] the whole of a Christian’s repentance and faith, and consequent holiness, are ascribed generally to the Divine influence; sometimes these are spoken of separately, and ascribed to the same Almighty power. Sometimes different particular graces of the Christian character, those which respect our duties and tempers towards our fellow-creatures, no less than those which have reference to the Supreme Being, are particularly traced to this source. Sometimes they are all referred collectively to this common root, being comprehended under the compendious denomination of “the Fruits of the Spirit.” In exact correspondence with these representations, this aid from above is promised in other parts of Scripture for the production of those effects; and the withholding or withdrawing of it is occasionally threatened as a punishment for the sins of men, and as one of the most fatal consequences of the Divine displeasure.
The Liturgy of the church of England strictly agrees with the representation, which has been here given of the instructions of the word of God.