nk 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